DHAMMAKAYA FOUNDATION

'BUDDHISM IN PLAIN ENGLISH' SERIES 3

1PT_r E BUD1LL i1-! /Y HA'S

FIRST TEACHING

The Buddha's

First Teaching

by Phrahhavanaviriyakhun(Phra Phadet Dattajeevo)

DHAMMAKAYA FOUNOATIOM'BUDDHISM IN PLAIN ENGLISH' SERIES 3

A Dhammakaya Foundation paperbackFirst edition 2002

Published by the Dhammakaya FoundationDepartment of International Relations

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Copyright © 2002 by the Dhammakaya Foundation

All rights reserved.No portion of this book may be reproduced,stored in a retrieval system or transmitted, in any form or by any

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National Library of Thailand Cataloging in Publication Data

Phrabhavanaviriyakhun (Phadet Dattajeevo)The Buddha's First TeachingPathum Thani: Dhammakaya Foundation, 2002.257p.1. Buddhism — Doctrines. 2. Philosophy, BuddhistI. Title

294.301

ISBN 974-90587-3-9

Printed in Thailand byDharmasarn Co. Ltd., 83.Bamrungmuang Road,

SeeKak Sao Ching Cha, Bangkok,ThailandTel. +66-2-2210374,2248207

Translator's Preface

This bookhasbeencompiled and translated not exclusivelyfromjthe written Thaiversion ofPhrabhavana-viriyakhun's'Dhammacakkapavattana Sutta!, but also from many subsequent renditions of the the same work given by the authorin/training sessions forpeopleofallwalksoflife, age ranges:monks and laypeople alike.lThe content of those teachingsessions, had considerable overlap, however, for differentgroups, the author often made remarks specific to the audience. In the case where specific comments would be inaccessible to the general reader they are not included, butin all other cases the bookattempts to givethe fullestpossible coverage of the author's commentary on this Sutta,to do justice to the exceptional dedication of the author inteaching on this subject throughout the last ten years.

The Dhammacakkapavattana Sutta is ateac±ringjwhich hasamessage for those of all walks of life), however, the specificobservations by the author have been grouped in AppendixAofthisbook. In translating this book, it hasbeennecessaryfrom place to place, to add additional explanation and footnotes in caseswhere aspectsofBuddhistculture might not beimmediately obviousto western readers. Similarly, aspects

which are unnecessarily caught up with Thai culture havebeen minimized or omitted.

The content of this book is more advanced than the for

going titles in the series 'Buddhism in Plain English'. Thisbook had thus been placed as number '3' in the series because the content of the book is reasonably difficult, dealing almost entirely with higher spiritual training. It goesmuch further than, for example, Blueprintfor a Global Beingor Buddhist Economics which are grounded on a basis ofeveryday life and virtues. In fact, the whole subject of renunciation of the mundane, which is the point of departure for this book, may seem alien to householders whomight feel perfectly contented with their lot in life. Theremay be a tendency to see the Buddha's renunciation of theworld as at best irrelevant to themselves or extreme, or atworst irresponsible. For this reason, it is necessary to lay afoundation of understanding for the reader concerningthree major issues before embarking upon the main bodyof this book.

Firstly, it is important to understand that the vast majority of people live in aworld ofdelusion. Even without touching a drop of alcohol, they tend to be drunk with the apparent perpetuity of lifeA labouring under the misapprehensions that:

1. life will be long;2. they will be forever free of illness;3. their youth will be eternal.

When Prince Siddhattha journeyed outside the palace inhis youth, witnessing the three so-called 'angelic emissaries' [deuadjlta], an old man, a sick man and a corpse, hedid not see these things as others before him had. Most

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people see the signs of receding youth and health and respond with disgust, especially at the sight of a corpse.Siddhattha Gotama's witness of these events was differ

ent, however. Confronted by the inevitability of death,Siddhattha Gotama was not perturbed but thought like asoldier on the battlefield — one had the choice of whetherto fight or to surrender —but if one were to surrender, onewould die for sure — however, if one were to put up afight, at least there would be some chance of survival! Seeing the fourth of the angelic emissaries, an ascetic,Siddhattha Gotama recognized this path as a way of fighting back against the inevitability of old-age, sickness anddeath.

Secondly, most people, in considering appropriate pathsof action in life,have very little more than their own worldlyinterests at heart. In a family life, an altruistic parent mightextend their decision-making to the interests of their family too. Some parents might even forgo their own personalinterests, if it is in the interests of their family. These aresome leaders, moreover, who might forgo their personalinterests and their family's interests in order to serve theinterests of the people of their nation (themselves and theirfamily included). In considering the appropriate course ofaction for himself, Siddhattha Gotama surveyed the worldseeing that the lot of living beings, himself, his princess,his newborn son and all the people of his kingdomunexcepted, was to undergo the suffering of old-age, sickness and death. He considered his own potential in comparison to the rest of the people of the world and realizedthat others failed even to see the danger of their predicament, let alone to find a way out of it. He realized that if

in

he, himself, didn't engage in the battle against delusion,there would be no-one else to do it in his place. Thus withanxiety, notonlyfor his own lot in life, notonlyfor the lot ofhis family, but for all the people of the world imprisonedin the Triple World of samsara, subject to the fate of oldage, sickness and death, he decided to renounce the worldin search of a way to the end of suffering — knowledgeonce found, which would lead not only to his own salvation, but that of the whole of mankind for his generationand generations to come.

Thirdly, long before renouncing the world, over the courseof countless lifetimes Siddhattha Gotama had accrued a sub

stantialfoundation ofmeditation. Some of this background isexhibited by how, during the Royal Ploughing Ceremonyat the age of only seven years, Siddhattha could attain thefirst absorption [pathama jhana] without instruction. Infact, if you study the previous lifetimes of SiddhatthaGotama, when he was still pursuing Perfections as thebodhisatva, he had already attained five of the six mentalpowers [abhihhd] since the time 4 x 10140 kappas and100,000 mahakappas before when he received the prophecy of his forthcoming Buddhahood from Dipafikara Buddha. It is recorded, that at that time, if the bodhisatva hadwished to attain arahanthood, he could have done so immediately thereby benefitting personally from all the Perfections he had accrued for himself. Instead he decided to

pursue Perfections further until reaching Buddhahood, sothat not only could he reach an end of suffering, but couldteach other worldlings to attain an end of suffering too.

Spiritual tradition contemporaryto the Buddha was largelythe realm of theory. All theoriesofliberation available before

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the Buddha's enlightenment dealt entirely with meditationfocussed outside the body.Then, as now, almost all successwas attributed to ideas and strategies — but as a result ofcountless past lifetimes dedicated to true meditation,Siddhattha Gotama quickly recognized that all the formsof practice available, although advanced, were mereconceptualizating that could not lead to enlightenment orrelease from old-age, sickness or death. He realized thattheory alone,in the hands ofvirtuelessperson would be asdangerous as a sword without a scabbard. Theory neededto go hand in hand with inner attainment of virtue to be aviable path to freedom from old age, sicknessand death. Itwas for this reason that Siddhattha Gotama sacrificed hisworldly life in order to discover not mere 'concentration',but full-factored meditation and insight as borne witnessby the Mahacattarisaka Sutta (M.iii.71ff.) which tells usthat the sort of meditation the Buddha discovered at His

enlightenment was supported by all the other factors ofthe Noble EightfoldPath —and could thereforebe referredto as 'Right Meditation' [samma samadhi], His enlightenment could not be attributed, as assumed by some, to merereflection or theorizing. Those who assume that the Buddha gained enlightenment in the same way as BahiyaDaruciriya (i.e. by spontaneous enlightenment at the wayside) would be mistaken, because even BahiyaDaruciriya's enlightenment can be traced back to the efforts made, sacrificing his life for meditation in previousexistences.

Thus readers, who have not previously studied the earlier titles in this series, should take a few moments to consolidate their understanding of the three issues mentioned

above — delusion, renunciation and the Buddha's previous meditation experience—before embarking on the remainder of this book.

Finally, it should be mentioned that the aim of books inthe 'Buddhism in Plain English' series is to bring alive theBuddhist scripturesin the lightofpractice, making them accessible tobeginners withoutoversimplifying them. Inkeeping with this spirit, technical and non-English terminologyhas been avoided as far as is possible without neglectingaccuracy. In general,translatedterminology appears togetherwith the Pali equivalent in square brackets. In case of doubtas to Pali terminology not explained in the body of the textconsult the Reference Table of Pali Terms (p.235ff.). Thisterminology can be referred back to the text via the GeneralIndex (p.217ff.).

In closing, I would like to convey my thanks toPhrabhavanaviriyakhun for allowingthe publication of thistranslation and to all staffof the Dhammakaya Foundationin Thailand concerned, for their continued encouragement,technical and creative support for these translations. Maythe merit that accrues from this work be shared by all sentient beings.

VI

Phra Nicholas Thanissaro

Series Editor

21 December 2002

Contents

Author's Preface 9

Overview 15

Introduction 15 • The Recording ofthe Dhammacakkapavattana Sutta 17•The Main Issues ofthe Dhammcakkapavattana Sutta 17 • The Path ofSensual Indulgence 18 •The Path ofSelf-Mortification 19 •TheMiddle Way20 • Seeing &Knowing: Three Cydes &Twelve Components 21 • FirstDisdple: The Most Seasoned inthe Perfections 24

Dhammacakkapavattana Sutta: The Sermon 27Indulging inSensual Pleasures 27 • Metaphors for Indulgence inSensualPleasures 28 • Self-Mortification 35 • Metaphors for Self-Mortification 36 •The Noble Middle Way 37 •Metaphors for the Noble Middle Way 37 • TheComponents of the Noble Eightfold Path39 • The Dhammacakka: Transportto Nirvana 43

The Four Noble Truths 45

The Artistry behind Preaching the Four Noble Truths 45• Explanation of theNoble Truth of Suffering 46 •The Harmfulness of Suffering 46 • Sufferingfrom the Point of View of Conditioning 47 • Suffering as anAffliction 48 •SufferingfromthePointofView ofDecay48 •ExplanationoftheNobleTruthof the Origin ofSuffering 49 • The Origin of Suffering as Compiled 49 • TheOrigin ofSuffering as aCause 50 • The Origin ofSuffering as Controller 50 •The Origin ofSuffering as Anxiety 50 • Explanation of the Noble Truth of theExtinction of Suffering 51 • The Extinction of Suffering as Release 51 • TheExtinction ofSufferingasanEndtoObsession51 •TheExtinctionofSufferingas StoppingConditioning51 •TheExtinctionofSufferingas Deathlessness52• Explanation of the Noble Truth of the Path to the End ofSuffering 52 • ThePathas theEscapefrom theCydeofExistence53 •ThePathas theCause53 •The Path asthe Manifestation 54 • The Path asthe Supreme 54 • The Interrelation of Explanation of the Noble Truths 54

The Noble Truth of Suffering 57Every Living Being isa Victim ofSuffering 57 • Suffering asa result ofBirth 58 • The Suffering of Internment inthe Womb 60 • The Suffering ofPhysical Shocks tothe Womb 60 • The Suffering ofUnnatural Childbirth61 • The Suffering of Undergoing Childbirth 61 • The Suffering ofbeingcleaned up after birth 61 • The Suffering ofCurtailed Life 62 • TheSuffering ofWounds inCombat 62 • The Suffering ofBirth inthe HellRealms 62 • The Suffering of Birth in the Animal Kingdom 62 • TheSuffering of Birth inthe Realm of the Hungry Ghosts 63 • Suffering as aresult of Aging 63 • Metaphors for Suffering as a result of Aging 63 •Suffering as a result of Illness 66 • Suffering as a result of Dying 67 •Sorrow 69 • Lamentation 70 • Pain 70 • Resentment 70 • Bemoaning 71• Exposure to hateful things 71 • Separation from loved ones andtreasured things 72 •Disappointment72 •Clinging to the FiveAggregates72 • Metaphors for the Importance of the Aggregates of Clinging 73

The Noble Truth of theOrigin of Suffering 77The root of suffering is Craving 93 • The Three Forms of Craving 78 •Craving for Sense Pleasures 78 • Craving for the Form Realms 78 •Craving for the Formless Realms 79 • Craving for Sense Pleasure leadsto the Hell Realms 80 • The Universe is too small to containSense-Craving82 • Craving asthe Cause ofUnwholesome Behaviours 82 • Liberationentails extinguishing of the Three Cravings 84 • Metaphors for Craving87 • The Wise See the Body as no more than Excrement 90 • The PhysicalBodyisthe Crossroads for Suffering90 •The Physical Body is aStorehouseof Unwholesome-ness 91 • The Nine Supreme TranscendentalAttainments 91 • Forgo Sensual Pleasure toGain Liberation 91

The Noble Truth of theCessation ofSuffering 93ExtinguishingSufferingmeansExtinguishmgCraving94 •HowcanCravingbeExtinguished? 95 • Numerous are those who have attained BuddhistSainthood 100 • The Noble Monk who discovered the DhammakayaTradition102 •Majrjhima Patipada is the MiddleWayofpractice 103 • TheDhamma Bodyismade ofTranscendentalAggregates 108 • Dhammakayaisthe Body ofEnlightenment 109 • Pathama Magga is the Trailhead toNirvana 112 • Clarification of Vocabulary concerning Nirvana 113 • TheNoble Truth ofthe Cessation ofSuffering: ACondusion 115

TheNoble Truth of thePath totheCessation of Suffering 117The Noble Eightfold Path 117 • Right View 118 • Right Intention 118 •Right Speech 118 • Right Action 118 • Right Livelihood 119 • RightEffort 119 • Right Mindfulness 119 • Mindfulness of the Body in theBody 119 • Mindfulness of the Feeling in the Feeling 123 • Mindfulnessof the Mind in the Mind 124 • Mindfulness of the dhammas in thedhammas 129 • Right Concentration 129 • Four-fold Analysis of theAbsorptions 129 • Five-fold Analysis of the Absorptions 130 • Threelevels ofMeditation 131 • The Noble Eightfold Path arises atall LevelsofAdvancement 132 • The Benefits ofAttaining theInner Bodies 135 •Overcoming the Defilements inthe Mind Level by Level 135 • Insightinto various sorts ofhigher knowledge 137 • The Three Signs are Knownby "nana" 138 • CondusionoftheNobleTruthofthePathtotheCessationofSuffering 141 •The Components of the Eightfold Path all arise together142 • Ways of Analysing the Noble Eightfold Path 144 • Three-foldAnalysis 144 • Two-fold Analysis 145

The Noble Eightfold Path onthe Mundane Level 147Right View 147 • Right View helps us to Escape from all Danger 148 •Right Intention 151 • Right Speech 153 • Right Action 157 • Abstentionfrom killing 158 • Abstention from stealing 160 • Abstention fromadultery 161 • Right Livelihood 163 • Right Effort 167 • The FirstFoundation of Effort 167 • The Second Foundation of Effort 168 • TheThird Foundation of Effort170 • The Fourth Foundation of Effort 172 •

Right Mindfulness 172 • Monitoring Mindfulness 173 • DiscretionalMindfulness 173 • Right Concentration 174 • The Supporting Role ofRight Concentration 174 • The Focussing Role of Right Concentration174

The Enlightenment of theBuddha's First Disciple 175Two types of Dhammacakka 175 • Three Cycles of Examination 176 •Kondanna's Enlightenment 177 • Kondanna's past life accumulationof Perfections 180

Appendix A: Dhammacakkapavattana Sutta for Pursuers ofPerfection.. 183Introduction 183 • What is the Dhammacakka? 183 • The Importanceof the Dhammacakkapavattana Sutta 189 • Reason for Teaching theDhammacakkapavattana Sutta 190 • Dhammacakkapavattana-Sutta:Content 193• Section1:ExtremesofPractice193• Section2:The Middle

Way 196 • Section 3: The Four Noble Truths 198 • Section4: The Outcomeof the Sermon 205

Appendix B:Dhammacakkapavattana Sutta Translation 209Appendix C: General Index 217Appendix D: Reference Table of Pali Terms 235Appendix E:About the Author 251Appendix F: How to Meditate 253

Dhammakaya Centres worldwide 260Contributors 261

Author's Preface

Buddhism is unique in teaching a way to overcome suffering, with its aim definitively to liberate oneself from the Cycleof Existence[vadda-samsara] thereby attaining the highest eternal happiness. This is the majesty ofBuddhism.

Buddhism is unique in guaranteeing that whoever practises in strict accordance with the teachings of the Lord Buddha will be able to uproot all defilements and craving fromthe mind, attaining the Path and Fruit of Nirvana in His footsteps. This is the wonder ofBuddhism.

Buddhism is unique in the way it groups its virtues andalso by the way it graduates its teachings starting with simple ones and moving gradually onto more difficult ones —making Buddhism easy to study and to practise.

However, more wondrous than all of these is the factthat the Lord Buddha was able to summarize the essence

of Buddhism in its entirety in a teaching as short as hisfirst — the Dhammacakkapavattana Sutta. Many religionsshroud in exclusivity the practices or virtues that distinguish the founder from subsequent disciples — but theDhammacakkapavattana Sutta contains teachings that can

be practised by anyone, giving access to the highest attainments — even attainments on a par with that of the LordBuddha himself.

That the Buddha was ablenot only to understand Dhammateachings, but to teach them in a way that allows us to understand them as well as Himself, is a further illustration ofthe unique capability of the Lord Buddha.

Moreover, in keeping with the Great Compassion of theLord Buddha for the beings of the world, it would be for afurther forty-five years of his dispensation that the Buddhawould expand upon the foundations of virtue outlined inthe Dhammacakkapavattana Sutta with deeper but complementary teachings — and in spite of the volume of teachings in complete absence of internal contradiction.

The content of the Dhammacakkapavattana Sutta taughtto the "group of five" [pahcavaggiya] monks led byKondafina, is familiar to the ears of Buddhists throughoutthe wrorld — because anyone wishing to understand theteachings of Buddhism, needs first of all to have an understanding of the Buddha's first teaching.

When studying the Dhammacakkapavattana Sutta students will find it useful not only to study the Sutta in translation, but also to learn how to chant the Sutta in its originalPali language. Committing the Sutta to memory by chanting is advantageous when it comes to reflection upon andhence understanding of the Sutta. If you cannot yet memorize the Sutta, it is advantageous even to listen to the Suttabeing chanted by those who can. Even the confidence or faiththat the chanting of the Sutta brings blessings to one's lifecan pave the way towards an understanding of the Sutta —this is perhaps why the chanting of the Dhammacakkapavattana Sutta is traditional in certain royal or civil cer-

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emonies. This is especially true of the ceremonies held onAsalha Puja Day, when it is a traditional duty for Buddhistmonks to celebrate the anniversary of the preaching of theDhammacakkapavattana Suttaby chanting the Sutta for thebenefit of the laypeople or giving commentorial teachingsabout it. This tradition is one that has been carried down to

the present day.It is regrettable that in the present day,it is becoming more

and more difficult to find unabridged commentaries on theDhammacakkapavattana Sutta.Thepresent author was thuspriviledged to obtain a copyof the Saratthasamuccaya reprinted by H.M. King Rama IX of Thailand on the occasionof the cremation held at Wat Thepsirindaravas of His LateHoliness the Supreme Patriarch of Thailand Phra Ariya-vamsagatanana (Was Wasan Mahathera) on 18 March 1989.The Saratthasamuccaya itself is a translation of a text composed some 800 years ago.

The original Thai translation appears to have been madeduring the reign of H.M. King Rama III and comprisedtwenty-two verses.Thecommentaryon the Dhammacakkapavattana Sutta was to be found in the twenty-first of theseverses. Apart from offering a detailed explanation of theDhammacakkapavattana Sutta, the translation is notable fora use of language so rich and impressive that it could easilyqualify in itself as a Buddhist literary masterpiece.

Having read this translation of the Dhammacakkapavattana Sutta, it was the dearest wish of the present author to make this book more readily accessible to the Buddhist community, to facilitate the implementation of thisSutta's message into personal practice in the footsteps of theBuddha and the arahants. Modern students of the original

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translationare hampered in their studies both by the scarcity of the original and its archaic language. In spite of thepresent author's respectfor the originaluse of language, toleaveit in its original form would frustrate young people intheir ongoingstudies ofDhammacakkapavattana Sutta.Thepresent author has thus taken the liberty to adapt the moredifficult passages into languagewhich complieswith morecurrent usage. However, there has been strict adherence tothe original content throughout. For example, eventhoughthe section on "byadhidukkha" is described in theSaratthasamuccaya but appears not to be present in theoriginal Pali of the Dhammacakkapavattana Sutta, thepresent author has retained reference to it in this version.

The emphasis of the Saratthasamuccaya was primarilyon Dhammaprinciples rather than Dhammapracticeand although readersmightdelightin theclarityofthe theoreticalexplanations, it isunlikely thatthereaderwillbe inspiredtopractise the principles for themselves.

Luang Phaw Wat Paknam Bhasicharoen (Phramonkol-thepmuni) (SodhCandasaro) emphasizedDhammapracticethroughout his life, considering Dhamma practice to thepointofattaining theDhammakaya tobe theonlysurewayfor Buddhists to understand the essence of the Buddhistteachings and to attain the fruits of practice in accordancewith those described in the Scriptures. As an adherant toLuang Phaw WatPaknam's tradition, the present author hastaken the opportunity in this book to insert hints and tipsfor Dhamma practice in several places in this book in orderto awaken the reader to the value and necessity of Dhammapractice, and integration of the said as a habitual part of everyday life in our quest for the Path and Fruit of Nirvana.

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This book envisions the student of Dhamma as being an"heir" to theBuddha's Teaching whohas the responsibilityto study them to the point where they understand them sufficiently deeply to instil these teachings in future generations of students —in the sameway Kondafina did this forus in his day and age — and the approach of the book is tofacilitate the reader's mastery ofthe scripturalmaterial laidbefore us to a point ofmastery both in theoryand practice.

Lastly, the presentauthorwould like to express gratitudeto the ancient commentarians who authored the Saratthasamuccaya without whom this literarylegacywould neverhave come downto our present time. Also, the presentauthorwould liketo recognize withgratitudethevirtue ofH.M.King Bhumibol Adulyadej (Rama IX) of Thailand who wasresponsible for the reprinting of the translation of theSaratthasamuccaya at the aforementioned funeral andwithout which the present author would never have hadaccess to the original of the translation brought to you, thereader, in thepresentday, asThe Buddha's FirstTeaching.

Phrabhavanaviriyakhun (Phra Phadet Dattajeevo)Vice-Abbot: Wat Phra Dhammakaya

Pathumthani Province, Thailand19 August 1994

The Structure of the Dhammacakka

Hub = The Thirty-SevenFactors of Enlightenment

Spokes = The Twelve Linksof Dependent Origination

Rim= The Four Noble Truths

Introduction

After the Enlightenment which transformed SiddhatthaGotama into the Lord Buddha beneath the Bodhi tree on the

banks of the River Neraiijara, Bodhgaya on the full moonnight of the month of Visakha (May), the Buddha sat further to absorb the bliss of his Enlightenment and further toconsider the Dhamma which he had learned, for a period ofanother seven days before finishing his meditation. The Buddha then moved to continue his consideration of the Dhamma

under the Ajapalanigrodha Treefor another seven days. TheBuddha then spent another seven days doing the same underneath a Jik Tree.From there he spent another seven daysunderneath a Ketaka Tree. Thus it was only twenty-eightdays after his Enlightenment that he returned to sit beneaththe Ajapalanigrodha Tree again. As the Lord Buddha wasconsidering the Dhamma there the Brahma Sahampati anda retinue of 10,000 bade the Buddha to have compassionand to teach what he had known for the benefit of the be

ings of the world. The Buddha surveyed the potential ofthe beings of the world to profit from what he had learned.

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He agreed to teach the Dhamma, but remained undecidedas to exactly who he should teach first. Eventually, the Buddha decided to make the journey to teach the 'Group of Five'[pancavaggiya]who were residing at the Isipatana Deer Parkclose to Benares.

The inaugural teaching which the Lord Buddha preachedto the 'Group ofFive' was the Dhammacakkapavattana Sutta.The reason why the sutta was thus named, was because itwas compared to a 'royal chariot of Dhamma' which the LordBuddha would use to transport the beings of the world out ofthe Cycle of Existence [vaddasamsara] to the eternal safetyof Nirvana — with the Buddha himself at the reins.

One indespensible component of such a chariot, necessaryfor it to reach its destination, would be its wheels [cakka].Thus as the chariot was a 'Dhamma chariot' then the wheels

would-be Dhamma wheels [dhammacakka].Any wheel has three important components: hub, spokes

and rim. The Dhammacakka was also composed of thesethree components: the Lord Buddha compared the hub tothe Thirty-seven Factors ofEnlightenment1; the spokes werecompared to the Links of Dependent Origination2; and therim was compared to the Four Noble Truths.

1TheThirty-Seven Factors of Enlightenment [bodhipakkhiyadhamma] consist of:The Four Foundations ofMindfulness, TheFour Strivings,Trie Four Foundations ofSuccess, TheFiveFaculties, TheFive Powers, TheSevenFactors ofEnlightenment andtheNoble Eightfold Path (see footnote p.38).2. The Links of Dependent Origination \paficcasamuppada] consist of: Because of1.Ignorance [avijja] there is thecondition for thearising of; 2.Mental Formations [sankhara]...because of mentalformations there isthecondition for thearising of; 3.Consciousness [i;mreana]...because ofconsciousness thereisthecondition for thearising of; 4.Mind and Form [ncma-rwpa]...because ofmind and form there isthecondition for thearising of; 5.theSixSenses [ayatona]...because ofthesue senses there isthecondition for thearisingof; 6.Sensual contact [pAassa]...because of sensual contact there is thecondition for thearising of;7.Feeling[i;eda/ia]...because of feeling there is thecondition for thearising of; 8.Craving [taw/ia]...because of cravingthere isthecondition for thearising of; 9.Clinging torebirth [upa<fana]...because ofclinging torebirth there isthecondition for thearising of; 10. Becoming [6/iat;a]...because ofbecoming there isthecondition for thearisingof;11. Birth \jdti]...because ofbirth there isthecondition for thearising of; 12. Oldage anddeath [jard-marana].

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Foras long as the components were separated, they couldnot be calleda wheel. Just as, a skilledwheelwright can assemble the components to makea strongwheel ready to beput to work, the Buddha, through his preaching of the threegroupings of Dhamma to the 'Group of Five', and relatingthem, gave rise to a 'Dhammacakka' which would bear thepractitioner towards benefit and ultimately liberation. Thereis no other spiritual teacher apart from the Buddha whocould expound the Dhammacakkapavattana Sutta to fulfilthe same function.

We find that after the Buddha had expounded theDhammacakkapavattana Sutta to the 'Group of Five' on thisoccasion, he never taught it again throughout the forty-fiveyearsofhis dispensation —however, all the teaching whichthe Buddha gave during this time were simply expansionsupon the details of the Sutta. Furthermore, it is well known toscholars, that theexpounding oftheDhammacakkapavattanaSutta is the traditional first sermon which is given not onlyby GotamaBuddha, but everyBuddhadown the ages.The Recording of the Dhammacakkapavattana SuttaThe Dhammacakkapavattana Sutta which is recorded for usin the Buddhist Scriptures, is preserved for us by Anandawho when he accepted the post ofpersonal attendant to theBuddha, did so on the condition that if the Buddha shouldgive any teachings in his absence, then those teachingsshould be repeated to him at a later date.

The Main Issues of the Dhammacakkapavattana SuttaAfter the Buddha had developed the wish to transport thebeings of the world out of the cycle of existence to theshores of Nirvana, each of his teachings, whether short orlong, is given with the intention of leading the listener to

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the attainment of Nirvana. In the DhammacakkapavattanaSutta, further to the clarification of the profitable path ofpractice, the Buddha stipulates paths of practice that are unprofitable and might even be harmful. The Buddha is ableto explain the dangers of these other paths because, He himself had practiced all three paths of practice, namely: sensual-indulgence [kamasukhallikanuyoga]} 2. Self-mortification [attakilamathanuyoga], and; 3. the Middle Way between these two extremes [majjhima patipada].

1. The Path of Sensual IndulgenceThe path of sensual pleasure [kamasukhallikanuyoga], isto seek for pleasures through the channels of the five outersenses: eyes, ears, nose, mouth and physical contact. Suchpleasures reduce the seeker to worldly mundaneness. Themore you let your mind be influenced by sense pleasures,the more defilements will accrue in the mind, in just the sameway that the brightness of the sun can be covered up byclouds, defilements will cover up the innate brightness ofthe mind, and cripple its ability to perceive [maggahdna]1the fetters that hold the mind back from Enlightenment orthe wisdom to know the Sadhamma to the appoint of attaining transcendental [lokuttara] attainments.

The path of sense pleasure fools the beings of the worldinto being contented with delusion, making them have toendure endless suffering in the Cycle of Existence. The Buddha taught us that the path of sense pleasure is sordid,worldly (i.e. for thosestilldefiled), without benefit, ignoble,inappropriateformonks(because it isno path to releasefromdefilements). These conclusions came from the supremewisdom of the Lord Buddha.

1. Maggahdna is the knowing that allows one to be released from the fetters and defilements that ail the minds of beings.

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2. The Path of Self-Mortification

According to the Buddha, the practice of self-mortification[attakilamathanuyoga] is fruitless. He said that it is not apractice in keeping with the tenets of Buddhism because theway in which defilements are purportedly removed are bypractices of physical self-denial such as lying on a heap ofthorns, burning oneself in the sun, burning oneself in front ofa fire, beating one's shins with a piece of wood, walkingaround under the weight of a burden of sand or severe fasting. Some eat only fruit or pickled vegetables, or the tips ofrice grains, rice alone or rice husks. Lying on a heap of thornsproduces such pain that all thoughts of sexual pleasure disappear temporarily. However, such practitioners, misunderstand that they have rid themselves oftheir defilements. Roasting oneself in the sun or in front of the fire, certainly burnsthe practitioner making them forget temporarily about thepleasures of the senses,and makingthem misimderstand thatthey have overcome their defilements. Some beat their shinseach time they have a sensual thought and the shock makesthem forget their desires temporarily. Somecarry sand untilthey have built a huge sand heap and their tiredness seems tokeep their desires in check.Eating insufficient food weakensthe body to a point where there doesn't seem to be any further sensual desire.

Because only temporary respite from craving can be foundby such practices, the Buddha taught that such practices arefruitless—thepractice offools whoclaimwisdom—the practice of those with FalseView. Such practices are of no benefit,and they are certainlynot the practiceof the Noble Ones. Therefore they are not practices suitable formonks because they donot lead to liberation from defilements. These conclusions camefrom the supreme wisdom of the Lord Buddha.

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3. The Middle WayThe Middle Way [majjhima patipada] is a path of practice that avoids the extremes ofeither sensual indulgenceor self-mortification. It is a path of practice that is conducive to taming the mind, supreme knowledge, virtuousknowledge, the extinguishing ofcraving and forliberationfrom defilements. It is the practice of the Noble Ones, fitting for monks who have gone to the trouble to raise themselves from the status ofhouseholders. Monks should practice theMiddle Way according to theNoble Eightfold Path[atthahgikamagga], namely:

1. Right View [Samma Ditthi]2. Right Intention [Samma Sankappa]3. Right Speech [Samma Vaca]4. Right Action [Samma Kammanta]5. Right Livelihood [Samma Ajiva]6. Right Effort [Samma Vayama]7. Right Mindfulness [Samma Sati]8. Right Concentration [Samma Samadhi]

Sometimes the Noble EightfoldPath is summarized in threecomponents, i.e. the Higher Training in Self-Discipline[adhisilasikkha]; the Higher Training of the Mind[adhicittasikkha]) and the Higher Training in Wisdom[adhipahhasikkha]. These trainings arethepath by whichPrince Siddhattha became enlightened as the Lord Buddha,and gained insight into the Four Noble Truths which comprise:

1. The Noble Truth of Suffering [dukkha ariyasacca];2. The Noble Truth of the Causation of Suffering

[dukkhasamudaya ariyasacca];

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3. The Noble Truth of the Cessation of Suffering[dukkhanirodha ariyasacca];

4. The Noble Truth of the Path to the Cessation of Suffering [dukkhanirodhagamini ariyasacca].

Apart from allowing Prince Siddhattha to attain an end ofdefilements and become the Buddha, the Middle Way alsoallowed him to attain Nirvana while still alive [sa-upadisesanibbana] — eradicating all defilements from hismind even before the break up of his own psychophysicalconstituents or aggregates [khandha]1. It also prepared himfor the day ofhisdeathwhenhewouldpassawayinto permanent Nirvana [anupadisesanibbana] —at the break upof his aggregates and only his body of enlightenment[dhammakaya] remained, the latter would take itsplace permanently in the sphere of Nirvana [ayatananibbana].

It is for all these reasons that the Lord Buddha dared to compare the SupremeDhammaof the NobleEightfold Path to aprecious jewel—because it has the potential to lead whoeverpractises it to the attainment of Nirvana. These conclusionscame from the supreme wisdom of the Lord Buddha.Seeing & Knowing: Three Cycles & Twelve ComponentsThe insight gained by the Lord Buddha into the Four NobleTruths, was gained in three successive cycles of examination. Only then did he dare to announce that he had attainedEnlightenment. Thus, three cycles of examination of fourNoble Truths gives us a total of twelve components in hisexamination:

1. The Five Aggregates or Psychophysical Constituents [khandha] consist of the following: 1. Corporeality [rupakhandha]; 2. Feeling [vedandkhandha]; 3. Perception[sannakhandha]; 4. Mental Formations [sankhdrakhandha], and; 5. Consciousness[vihhanakhandha].

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1. Saccanana: This first cycle of examination of theknowledge of the Four Noble Truths established the knowledge of the Truth of their Existence. Thus he was to find out:'this is the Noble Truth ofSuffering'; 'this is the NobleTruthof the Origin of Suffering'; 'this is the Noble Truth of theCessation ofSuffering'; 'this is the Noble Truth oftheWayto the Cessation of Suffering'.

2. Kiccahana: This second cycle of the examination ofthe knowledge of the Four Noble Truths established theknowledge of one's duty in relation to them. Thus he wasable to find out: 'this is what should be done in relation tothe Noble Truth of Suffering'; 'this is what should be donein relation to the Noble Truth of the Origin of Suffering';'this is what should be done in relation to the Cessation ofSuffering'; 'this is what should be done in relation to theNoble Truth oftheWay to the Cessation ofSuffering'.

3. Katanana: This third cycle of the examination of theknowledge of the Four Noble Truths established the knowledgeofthefulfilment ofone'sdutyinrelation to them. Thushe was able to find out: 'what needs to be done has beendone inrelation totheNoble Truth ofSuffering'; 'whatneedsto be done has been done in relation to the Noble Truth ofthe Origin of Suffering'; 'what needs to be done has beendone in relation to the Cessation ofSuffering'; 'what needsto be done has been done in relation to the Noble Truth ofthe Way to the Cessation ofSuffering'.The stages of the knowledge accrued during the twelvestages of the cycle of examination in three cycles can beshown in table form as shown in Table I.

The attainment of all twelve of the stages of the cycle ofexamination, are what made the Buddha dare to testify to

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TABLE I:

Insights gained from fulfilling the Three Cycles & Twelve Components

Ariyasacca Dukkha

AriyasaccaSamudayaAriyasacca

Nirodha

AriyasaccaNirodhagamini

PatipadaAriyasacca

Saccanana Knowledgeof Existenceof Suffering

Knowledgeof Existenceof the Originof Suffering

Knowledgeof Existence

of the Cessationof Suffering

Knowledgeof Existence

of the Path to theCessation of Suffering

Kiccanana Knowledge ofwhat should

be done in

relation toSuffering

Knowledge ofwhat shouldbe done inrelation to

the Originof Suffering

Knowledge ofwhat shouldbe done inrelation to

the Cessationof Suffering

Knowledge ofwhat shouldbe done in

relation to the Pathto the Cessation

of Suffering

Katanana Knowledge thatwhat needs to be

done has been donein relation to

Suffering

Knowledge thatwhat needs to be

done has been donein relation to

the Originof Suffering

Knowledge thatwhat needs to be

done has been donein relation tothe Cessationof Suffering

Knowledge thatwhat needs to be

done has been donein relation to the

Path to the Cessationof Suffering

his Enlightenment for the benefit of the 'Group of Five' —Enlightenment that is supremein the human world, angelworld, Mara-world, Brahma-world, animal-world, worldof monks, world of brahmins, world of angels or men —Enlightenment from which therewillbe no relapse into defilements and no further rebirth.

First Disciple: the most seasoned in the PerfectionsAt the end of the Lord Buddha's sermon, Kondafina, theleader of the 'Group of Five', became a Stream-Enterer[sotapana]. He had seen with the eye of (the body of) enlightenment that 'Whatever is of the nature of arising, hasthe nature of cessation' and in his context, he saw that hisown aggregates were of such a nature — all of the nature ofarising and cessation.

Theearth-sprites[bhumadevata] unanimouslypraised thesupremacyoftheDhammacakkapavattana Sutta,sayingthatit was incomparable with anything taught by monks,brahmins, angels,Maras, gods or anyone in the world. Thepraises resounded amongst the angels sequentially higherand higher in the various levels of heaven until it reachedthe Brahma-world. Thecosmos quaked and there arose limitless brightness.

The Buddha knew of the attainment of Kondafina and ex

claimed 'Afinasi vata bho Kondanno, annasi uata bhoKondanno' ('Kondafina now you know') and for this reason Kondafifia was henceforth known as 'Annakondanna'(Kondafina who knows).

In fact, the 'group of five' had already been ordained for along time, and were already endowed with self-disciplineand meditation. However, they still lacked the wisdom tosee the path out of suffering. After the Buddha had clarified

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the harmfulness of the extremes of sensual indulgence andself-mortification, and advocated the following of the Middle Way or Noble Eightfold Path, the 'group of five', especially Kondafifia who was most seasoned in his Perfectionswas able to become a Stream-Enterer — the first to attain

Enlightenment under the dispensation of our Lord Buddha.

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Dhammacakkapavattana Sutta:The Sermon

Something which you will find at the beginning of everysutta are Ananda's words 'Evam me sutam...': i.e. 'Thushave I heard (d'iiectly from theLord Buddha)'.

On one occasion, the Blessed One was staying at theIsipatana Deer Park close by the town of Benares[Varanasi]. At that place, the Buddha summoned the'group of five' [pancavaggiya] and addressed themthus:

O! Bhikkhus! Monks who wish to overcome suffering muststrictly avoid the two extremes ofpractice, namely:

1.Sensual indulgence [kamasukhallikanuyoga]2. Self-mortification [attakilamathanuyoga]

1. Indulging in sensual pleasures [kamasukhallikanuyoga]Sensual indulgence isbeing enamoured bythepleasures ofthefive senses (i.e. images, sounds, aromas, tastes and physical contact) — and endless hankering after the pleasurestherein, until such hankering becomes a habit. Reliance onsuch sense pleasures becomes so engrained in one's beingthat one has no more thought of renunciation or of goingforth into the monkhood.

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Commentorial Metaphors: Indulgence in sensual pleasures:1. A pig content to wallow in dung: Indulging in sensualpleasures is rather like a pig, which spends all its life wallowing in the warm mud and dung of its pigsty because itthinks that this is the ultimate happiness.The Buddha alsocompared the pleasures of the five senses to sewerage, alsobeloved of pigs. He said that the pleasures of the senses aresuitable only for householders and are not suitable for thoseleading the monastic life.

2. A corpse abandoned to rot in a cemetery: Indulging insensual pleasures as a state of being is base and unprofitable, comparable to a rotting corpse abandoned in acemetary.

3. A dog chewing on the bones of afleshless skeleton: Indulging in the pleasures of the five senses is comparable toa skeleton and the person who indulges in the pleasures ofthe fivesensescanbe compared to a dog which enjoyschewing at the dry and fleshlessbones of that skeleton. The dogfeels a few moments satisfaction as the result of its chewing— but the satisfaction is short-lived.

4. Enjoying a dream: The pleasures of the senses can.becompared to a dream — again because they are transitoryand soon disappear.

5. The red-hot glowing embers of a fire: The pleasures ofthe senses can also be compared to red-hot glowing embers— and those who indulge in the pleasures of the senses arelike someone who has fallen into the flames — if the victim

is not burned to death instantly, he will experience nothingbut excruciating torture. In just the same way, those drunkenwith indulgence of their sensual desires will have to continue to endure the excruciating torture of rebirth in the cycle of existence.

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6. Eating apoisonousfruit: Thepleasuresofthe fivesensescan be compared to a poisonous fruit. The hedonist, in hisgreedeats the fruit and must endure the ensuingpain andupset as the poison takes its effect — and he may die as aconsequence.

7. Playing with a sharp weapon: The Lord Buddha compared the pleasures ofthe five senses asbeinglikea sword,a foil, a spear or a javelin. Anyone who meddles with thepleasures of the five senses, will eventually be tortured orexecuted by sword, foil, spear or javelin. In the end there isnothing more than suffering. Ultimately, there is not eventhe slightest benefit from indulging the pleasures of thesenses.

8.A child playing with a top: The Buddha also comparedthe pleasures of the senses to a top (childrens' toy). He saidto play with a top is immature: i.e. appropriate only for thosewho are still thick with defilements. It is only those withimmature and sordid lives, who spend their time accruingand indulging in such sensual pleasures.

9.Discardedhusks office: The Buddha also compared thepleasures of the senses to ricehusks which are discarded introughs as pig offal.

10. A cemetery of rotting corpses: The Buddha also compared the pleasures of the senses to a filthy cemetery filledwith rotting corpses which attracts stray dogs, crows andvultures.

11.A latrine: The Buddha also compared the pleasures ofthe senses to a latrine or a toilet which is soiled with excre

ment.

12. Excrement or Toilet rinsings: The Buddha also compared the pleasures of the senses to the water that has been

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used to rinse a toilet or the toilet bowl itself, which is soiledwith excrement.He alsocompared the pleasures of the sensesto human faeces which dogs like to spend their time sniffing.

Thus, the Lord Buddha taught that indulgence in the pleasures of the senses is shunned by the Noble Ones[ariyapuggala]1, just like a girl of the untouchable caste[candala]2 would be shunned by a brahmin suitor for hervulgar manners, disposition and speech.

Furthermore, indulgence in sensual pleasures is of absolutely no benefit — on the contrary it attracts only damageand suffering to whoever indulges. Thus it has been compared to:

13. A road through dangerous territory: The Buddha alsocompared the pleasures of the senses to a road whose routeleads us through dangerous country threatened by ogresses[yakkhini],upon which no traveller can ever escape misfortune and death.

14. Licking honey from a razor blade: The Buddha alsocompared the pleasures of the senses to a greedy person whotries to lick sweet tasting honey from a razor blade and suffers from the ensuing wounds and infection of his tongue.

15. Denizens of hell blundering back into the fires of hell:The Buddha also compared indulging the pleasures of thesenses to denizens of hell fooled into thinking they havereached a place that is a sanctuary from the suffering of hell,but instead are dropped anew into hell's fires.

1. The Noble Ones [ariya-puggala] are those who have attained the transcendental statesof Buddhist sainthood: i.e. Stream-enterer [sotapana], Once-Returner [sakadagamiri],Never-Returner [anagamin] and arahant.2. An untouchable [candala] is an outcast child arising from parents of different castes(e.g. the mothermight come fromthe peasantcaste[sudda] and the father fromthe brahmincaste).Such apartheid is a product of the Brahmincastesystem of India.

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16. A man who falls in love with an ogress: The Buddhaalso compared indulging the pleasures of the senses to a manwho falls in love and co-habits with an ogress who he takesfor a human maiden (but who will later become her victim).

17. A crow feeding from a floating elephant carcass: TheBuddha also compared indulging the pleasures of the sensesto a crow feeding from a floating elephant carcass who takesit for dry land (that will never sink) and is so concerned withfeeding that the carcass floats so far out to sea that the crowcannot fly home, and eventually drowns from its folly.This last metaphor clearly illustrates how no benefit can befound by indulging in sensual pleasure. All these dangersof indulging in sensual pleasures are the reason why theBuddha taught in the Dhammacakkapavattana Sutta thatthose leading the monastic life must avoid the extreme ofindulging in sensual pleasure.

Furthermore, in the Mahadukkhakhanda Sutta (The GreaterDiscourseon theStemsofSuffering) (Mi.oBff.),deUveredatSavatthi,the Buddha expounds the dangersof sensualindulgence, in detailwhichexceeds eventhatoftheDharrraiacBkkapavattanaSutta.

"O! Monks! What is indulgence of the senses? The sensesare five,namely: images seen with the eyes, sounds heardwith the ears, aromas smelled with the nose, savourstasted with the tongue, physical touch registered by thebody. The indulgence of these five senses is of a nature totempt us to attachment. O! Monks! The pleasures andenjoyment which come from sense contact are what wecall the indulgence of the senses.

O! Monks! What are the dangers of sensual indulgence?The people of this world earn their livelihood in many

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ways: for example, some are farmers, some run businesses, some tend dairy cattle, some are soldiers, someare civil servants, some are elephant trainers, some arehorse trainers. No matter which way one earns one'sliving, one has to endure hardship. In the winter onehas to tolerate the cold while working. In the summerone has to tolerate the warmth while working. Sometimes one has to tolerate the humidity. One's skin becomes chapped in the wind and the sun. Sometimes,one has to tolerate pests such as gadflies,mosquitos andother biting insects. Sometimes one is threatened by poisonous animals such as snakes. Sometimes one becomesemaciated because one lacks sufficient means of physical support.

O! Monks! Whether one earns one's livelihood by artsor by sciences, one cannotavoid the hardships imposedbynature.Allthesearethedangers ofsensualindulgence—the manifestation of suffering as we meet it in our lives— all coming as the result of our wish to indulge thesenses. Whenevera person strives to earn a living, to dobusiness, but does not achieve the success he requires,he willbe disappointed, laments that he deserved moreafter all his efforts, that it is not befitting that he shouldmake a loss, be without benefit — but it is all due to indulgence of the sense pleasures.

Even though a person makes a success of earning hisliving andbecomes wealthy, it isnotanendtohissuffering—because nowhemustworryabouthow to protecthis wealth from being taken away in taxes, taken awaybyrobbers, damaged byfire, damaged byflooding, takenaway by enemies—so his suffering continues.

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If it happens that his wealth is taken away in taxes, orstolen by robbers, or damaged by fire or floods, or frittered away by fraudulent enemies then that person willbe sorrowful, suffering in body and mind, lamenting hisloss with the realization that 'this wealth doesn't reallybelong to me, it is out of my hands'. O!Monks! These arethe dangers of sensual indulgence — suffering that manifests itself as the result of the sense pleasures.

O! Monks! Emperors fight one another, kings fight oneanother, brahmins fight one another, householders fightone another, mothers fight with their children, childrenfight with their mothers, fathers fight with their children,children fight with their father, older siblings fight withyounger siblings, big brothers fight with their little sisters, little sisters fight with their big brothers, friends fightone another — and all because of attachment to sense

pleasures.When people (of various social positions) such as em

perors, fight amongst themselves, they try to hurt oneanother with their fists, by shoving,by punching, by stabbing, with weapons — where either of the opponentsmight lose their life — all these manifestations of fighting are consequences of attachment to sense pleasure.

O! Monks! Futhermore, there are those who take asword and a shield, or bow and arrow, or a flaming torch,instruments of torture with poisoned tips, wage war onthe battleground, shoot at their enemy, throw spears, stabtheir enemy with swords, leaving victims dead on thebattlefield or leaving combatants mortally wounded. O!Monks! The waging of war, the fighting to kill or woundone another, all comes as a consequence of attachment tosense pleasure.

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O! Monks! Some warriors go to the trouble to erect defences of brick and mortar to stop their enemies beingable to climb over, they fill their arsenals full of weapons. However, if the enemy should penetrate their defences, they will be killed with guns, arrows, spears orswords or hanged. The attackers attempting to climb thedefences might have boiling cow dung poured over theirheads, or have their heads chopped off with a sword, orbe mortally woimded. O! Monks! All this manifestationof suffering comes as a consequence of attachment tosense pleasure.

O! Monks! Furthermore, there are burglars who go fromhouse to house robbing them, some force their way intoa house and threaten or kill the householder, some arehighway robbers, some commit adultery with the wivesof other men. When any of these criminals are caught bythe king, they are punished by whipping, caning etc.. O!Monks! All this manifestation of suffering comes as a consequence of attachment to sense pleasure.

O! Monks! When those who commit wrongdoings ofbody, speech or mind die, the body breaks up but theirspirit remains and will be reborn in any of the four unfortunate (hell) realms: the hells, the realm of hungryghosts [peta], the monstrous [asura] realms or as an animal. O! Monks! All this manifestation of suffering comesas a consequence of attachment to sense pleasure.

O! Monks! To restrain oneself from enjoyment of thesense pleasures, to avoid attachment to the sense pleasures — both these are refuges from sense pleasure[kamanissarana] or in other words 'Nirvana'."

It is for this reason that the Lord Buddha should want to

start his sermon by instructing the 'group of five' that indulgence of the senses is unsuitable, base, ignoble, withoutbenefit, unsuitable for a Buddhist monk — and should beshunned, not indulged or prized.2. Self-Mortification [attakilamathanuyoga]This is the practice of self-denial or self-mortification —which is a non-Buddhist practice. It is one of many practicesfavoured by non-Buddhist ascetics such as Niganthas. In fact,even amongst the ascetics who practice self-mortificationthere are many different schools: some refuse to wear clothes,some always stand in order to defecate, some use their barehands to clean up after defecation, some accept alms from amaximum of only one household or two households per day,some live on only one mouthful of food per day, some accept alms from only one benefactor per day, or only one particular woman benefactor per day, some fast for ten days,fifteen days each time they take a meal. Some eat only thetips of the rice, some eat only rice husks, some eat only pickled vegetables and fruit, some eat only rice, some eat onlybran. Some wear only clothes made of jute. Some leave theirhair to grow long and cover their nudity with their own hair.Some wear only animal skins. Some wear only clothes madeof owl feathers. Some lie on a heap of thorns. Some neverwash.

All of these non-Buddhist practices are examples of self-mortification. Such practices cause physical harm without any good benefit in return. They only increase one'ssuffering.

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Commentorial Metaphors: Self-mortification:1. Sugar-cane juice and poison: It can be compared to a

mixture of sugar-cane juiceand poison. In the end such practises will lead to death, and all for nothing.

2. Stale Excrement mistaken for medicine: It can be compared to stale faeces or urine which has degenerated into apoison which festers with disease. Anyone who mistakes itfor medicine will cause their own death or near death. Anyone who tries to reduce their suffering through the use ofsuch a medicine will find that they are seriously mistaken.

3. A grasshopper leaping into afire: It can be compared toa grasshopper which leaps into the flames: Self-mortification is not a noble practice,but a practice fit for fools. It bringsnot the least benefit.

4. A Vengeful Ogre: It can be compared to an ogre whichfollows one everywhere, with the vow of vengeance to killone at the first opportunity.

5. A poisonous snake mistaken for a rope: It can be compared to someone who mistakenly picks up a poisonoussnake in the dark, thinking that it is a rope. There is no waythey can escape the poisonous bite of that snake.

6. Jumping over a cliff: It can be compared to someonejumping over a cliff. There is no way they can escape beingsmashed to smithereens.

7. Jumping into afire:It canbe compared to a person jumping into the flames of a fire. There is no way he can escapebeing burned to ashes. Anyone who wants to release themselves from the cycle of existence but mistakenly practisesself-mortification — and for all the suffering of one's efforts,eventually it will all be in vain.

8. Trusting an Enemy: It is like persuading one's worst enemy to be one's friend. Sweet words lull one into a false

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sense of security, but in the end, he will surely take advantage of us and leaveus decapitated in the jungle.It is for all of these reasons that the Lord Buddha taught thatself-mortification is a non-Buddhist practice, it is unwholesome, ignoble and unsuitable formonkssubscribing to Buddhism to practise or associate with.

Self-mortification is a dangerous temptation which looksas if it should be a fruitful practice, but instead puts one indreadful danger.3. The Noble Middle Way [majjhima patipada]Anyone who wishes to escape from the Cycle of Existence[vadda samsara], who has gone to all the trouble to renounce the life of a householder, should devote themselvesto the practise of the Middle Way [majjhima patipada],which consists of eight components, and is thus often referred to as the "Noble Eightfold Path". The Buddha himself, having surveyed the world with the special wisdomaccessible only to a Buddha1, saw that it is possible to seethe Four Noble Truths (i.e. The Existence of Suffering, theOriginofSuffering, the Extinction ofSuffering and the wayto the Extinction of Suffering) only by the practice of theEightfold Path.TheNoble Eightfold Path is the onlyway inwhich defilements can be uprooted from the mind. It is acondition ofbecoming enlightened as the Four Noble Truths.It is a condition of attaining Nirvana.Commentorial Metaphors: The Noble Middle Way

1. A Righteous Emperor: It can be compared to a RighteousEmperor ofunrivalled majesty —whoserule all other

1.Thespecial wisdomof theBuddha referred toas"anavaraiianana" whichallows himto have insight which penetratesto the rootsof all things.

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kings must accept with obeisance. This is because the NobleEightfold Path is a supreme and noble practice.

2. A Wide Ocean: It can be compared to the wide oceaninto which all rivers must flow. The Noble Eightfold Path isendowed with all thirty-seven of the Factors of Enlightenment. The Thirty-Seven Factors of Enlightenment compriseoftheFourFoundations ofMindfulness1, TheFourStrivings2,The Four Foundations of Success3,The Five Faculties4, TheFive Powers5, The Seven Factors of Enlightenment6and theNoble Eightfold Path.

3.A Palace Spire: It can be compared to a jewel on top ofthe spire of the palaceof the LordBuddha's Teachings. The

1. The Four Foundations of Mindfulness comprise: 1. mindfulness of the body[kdydnupassandsatipatthdna]; 2. mindfulness of the feelings [vedandnupassand-satipapthdna]; 3. mindfulness of the mind [cittdnupassandsatipapphdna], and ; 4.mindfulness of mental phenomena [dhammdnupassandsatipapphdna].2.TheFourStrivings comprise: 1.Avoidance ofevilsnotyetdone [samvara-padhdna]; 2.Abandonment of evilsalreadydone [pahdna-padhdna]; 3. Development of virtues notyet done [bhdvand-padhdna], and; 4. Maintainance of virtues already mastered[anurakkhand-padhdna].3.TheFourFoundations ofSuccess comprise: 1.Initial Willing [chanda]: Havingthe initialenthusiasm todoa taskand thewishalways toimprove; 2.InitialApplication [viriya]:Getting down todoingthe taskwitheffort and patience to overcome possiblehindrancesand provarications; 3.Continued Application [citta]: Following through with the task tocompletion by full immersion of our attention in the task, and; 4. Review [vimamsd]:Using our wisdom to look for room for improvement in the way we do the task.4. The Five Faculties(characteristics that put us in controlof a task) comprise: 1. Confidence [saddhd]; 2. Energy/Effort [viriya]; 3. Mindfulness [sati]; 4. Concentration[samddhi] and;5.Wisdom [pafind]. These virtues arecalled 'indriya' because theyallowus to takecontrolofour doubts,laziness, recklessness, absent-mindedness and ignorancerespectively. The same five virtues are sometimes called the 'FivePowers' [bala] (see note5 below).5. The Five Powers: These are the same five virtues mentioned as the Five Faculties ofnote4, but here they are described from the point of view of 'empowering' us in a task andmaking us invulnerable to the perils of doubts, laziness, recklessness, absent-mindednessand ignorance respectively. The Five Powers are irreplaceableprinciples of practice forour practice towards liberation and Nirvana.6. The Seven Factors of Enlightenment comprise: 1. Mindfulness [sati];2. Wise ExaminationofDhamma[dhammavicaya]; 3.Effort/Energy[viriya]; 4.Joy[piti]; 5.PeacefulnessofMind [passaddhi]; 6.Concentration [samddhi], and;7.Equanimity/Lettinggo [upekkhd].

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Noble Eightfold Pathis themost auspicious ofall the virtuous teachings of the Lord Buddha.

4.A Wish-fulfilling Jewel: It can be compared to a wish-fulfilling jewel of eight facets.

5. The Chariot of Dhamma: It can be compared to thechariot which mobilizes the Lord Buddha's teachings, andwhich transports the practitioner to Nirvana.The Components of the Noble Eightfold PathThe Lord Buddha explained that the Noble Eightfold Pathcomprises:

1.Right View [Samma Ditthi]2.RightIntention [Samma Sankappa]3.RightSpeech [Samma Vaca]4.Right Action [Samma Kammanta]5. Right Livelihood [Samma Ajiva]6. Right Effort [Samma Vayama]7. Right Mindfulness [Samma Sati]8. Right Concentration [Samma Samddhi]

You candefinethecomponents oftheEightfold Path in termsof practice at two levels: low (mundane) (see more detailChapter Eight) and high(transcendental) (see more detailChapter Seven).

1.1 Right View (mundane): Atlowlevel RightView meanshaving the discretion to believe in the working of karma[kammassakatanana]: that doing good deeds will meritgood outcomes and that evil deeds will cause unfortunateretribution.

1.2Right View (transcendental): At high level Right Viewmeans the ultimate wisdom, based on an attainment of Nirvana,which is devoid of any further influence of ignorance1 [avijja] or1. Ignorance [avijja] means not knowing the reality ofthe Four Noble Truths

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subtle defilements1 [anusaya],2.1 Right Intention (mundane): At low level Right Inten

tion means having the wholesome intention to be generous,keep the Five Precepts, renounce the world to become amonk, avoid taking advantage of other people or animals.

2.2 Right Intention (transcendental): At high level RightIntention means the intention to dedicate oneself entirely tothe attainment of Nirvana.

3. Right Speech: Right Speech means avoiding the fourtypes of False Speech:

1. Telling Lies [musavada]',2. Divisive Speech [pisunavaca];3. Harsh Speech [pharusavaca];4. Idle Chatter [samphapphalapa].

4. Right Action: Right Action means practising the threewholesome physical deeds [kayasucarita], namely:

1.Refrainingfrom killingor physicallytorturing other living beings [panatipata];

2. Refraining from stealing or obtaining things in a dishonest way [adinnadana];

3.Refraining from sexual relations outside marriage (committing adultery) [kamesumicchacara].Furthemore, one must not consume intoxicants such as alcohol that lead to heedlessness.

5.Right Livelihood:Right Livelihood means earning one'sliving in an honest way — and in a way that avoids evilslike telling lies or deception. In the Tipitaka, in many places2,the Buddha exhorts even his monks, to earn their living by

1. There are seven sorts of subtle defilements [anusaya]: 1. Sensual desire [kdmardga]; 2.Irritation [papigha]; 3. Being opinionated [dipphi]; 4. Doubt [vicikicchd]; 5. Arrogance[mdna]; 6. Grasping for Rebirth [bhavardga], and; 7. Ignorance of Reality [avijja],2. e.g. the Samannaphala Sutta (D.i.47ff.)

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the monk's equivalent of Right Livelihood, by avoiding suchevils as fortune telling, sacrifices or interpreting dreams,because these are all 'low arts'1 [tiracchanavijja]. The Buddha even prohibited monks from making medicines or fromearning their living as a physician. As for householders, inthe Vanijja Sutta2,the Buddha prohibits Buddhist laypeoplefrom the following trades:

1. Selling weapons;2. Selling people (as slaves);3. Selling animals (live ones for slaughter);4. Selling alcohol or drugs;5. Selling poison.

6. Right Effort: Right Effort means endowing oneself withfour sorts of striving:

1. Avoidance of evils not yet done;2. Abandonment of evils already done;3. Development of virtues not yet done;4. Maintainance of virtues already mastered.

7.1 Right Mindfulness (mundane): At low level RightMindfulnessmeansamindfulness thatkeepsour mind on wholesomethoughtslike thatofmeritoriousactions likegenerosity,keeping the Precepts, thinking ofthe Triple Gem,thinkingof those towhomyouhavea debtofgratitude like yourparents or teachers.

7.2 RightMindfulness (transcendental): At high level RightMindfulness means cultivating the Four Foundations ofMindfulness [satipatthana] — that is to concentrate one'smind to see and know four aspects of reality:

1. Low Arts [tiracchanavijja] are forms of knowledge or practice which stand in the wayof the Path to Nirvana. They include charms to attract women, laying ghosts and fortunetelling. Studying such arts will ensnare the student in ignorance and causes him encourage others to become ensnared in superstition, and abandon their reason.2. A.iii.208

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1. mindfulness of the body [kayanupassanasatipatthana]:Continuously seeing and knowing the body in the body —that is to see and know the subtle inner bodies that lie hid

den within our physical body: the astral body (sometimescalled ethereal, dream or subtle body) through to the various bodies of enlightenment [dhammakaya].

2. mindfulness of the feelings [vedananupassana-satipatthana]: Continuously seeing and knowing the feelings in the body in the inner bodies — that is to see what ishappiness, what is sufferingand what is neither happiness-nor-suffering in the physical body and the inner bodies.'Outer feelings' means the feelings of the physical bodywhile 'inner feelings' means the feelings of the inner bodies.

3. mindfulness of the mind [cittanupassanasatipatthana]:Continuously seeing and knowing the 'minds within minds'in the physical body and in the inner bodies — that is continually to see and know the state ofmind —knowing whenthe mind is caught up with defilements or knowing whenthe mind has become free of the action of defilements. 'Outer

mind' means the mind of the physical body while 'innermind' means the mind of the inner bodies.

4. mindfulness ofthe dhammas (mental phenomena) [dhamma-nupassanasatipatthana]: Continuously seeing and knowing the 'mental phenomena within mental phenomena' in thephysicalbody and in the innerbodies—that is continually tosee and know the sphere of dhamma which gives rise to ourphysical body. 'Outer mental phenomena' means the sphereof dhamma of the physical body while 'inner mental phenomena' means the sphere of dhamma of the inner bodies.

7.1 Right Concentration (mundane): At low level RightConcentration means determination of mind to be gener-

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ous, keep the Precepts, meditate or listen to Dhamma sermons. Such determination is a precursor of concentrationcalled 'khanika-samadhi'.

7.2 Right Concentration (transcendental): At high levelRight Concentration means attaining neighbourhood concentration [upacara-samadhi] and access concentration[appana-samadhi] —the former means concentrating themind to the degree that it is so stable that it rests on thebrink of the 'absorptions' and the latter means attaining theabsorptions, from the first absorption upwards.The Dhammacakka: Transport to NirvanaThe word 'cakka' means a 'wheel' — a wheel in just thesame way as a cartwheel or a car wheel. Any wheel has threeimportant components:hub, spokes and rim. For as long asthe components are separated, they could not be called awheel. Just as a skilled wheelwright can assemble the components to make a strong wheel ready to be put to work, theBuddha, through his preaching of the three groupings ofDhamma to thepahcavaggiya, and relatingthem, gave riseto a 'Dhammacakka' which would bear the practitioner towards benefit and ultimately liberation. The Dhammacakkawas also composed of these three components — the LordBuddha compared the (see also pages 14, 16-7):• the hub to the Thirty-SevenFactors of Enlightenment• the spokes to the Links of Dependent Origination• the rim to the Four Noble Truths

The close relationship between these three sets of Dhammateachings is manifested by their relationship in theDhammacakka — the sets of Dhammas rely on each otherfor their strength in just the same way as the different components of a wheel lend each other mutual support. The ser-

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mon wouldn't have been called 'DhammacakkapavattanaSutta' if only the Four Noble Truths or Dependent Origination or the Factors ofEnlightenment were important —thusby the name of the sermon, we know that the important thingabout the sermon is the way it shows the interconnectionbetween these three Dhamma groups — as if the Buddhahimself were the wheelwright who had assembled the fragments into a coherent and usable whole. Thus even if onlysome parts of the wheel are specifically mentioned in thesermon, as students we should look beyond to the implications for the Thirty-Seven Factors of Enlightenment and theLinks of Dependent Origination too.

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The Artistry Behind Preaching the Four Noble TruthsIn the Dhammacakkapavattana Sutta as in his other sermons, the Lord Buddha explains not only Dhamma subjects, but the relationship between them too. Even whentreating the the 'rim of the wheel' (i.e. The Four NobleTruths), when the Lord Buddha teaches the 'Noble TruthofSuffering', hisexplanation includes implications whichtouch upon the 'Noble Truth of the Origin of Suffering',the 'Noble Truth ofthe Cessation of Suffering' andthe 'Noble Eightfold Path'. When the Lord Buddha teaches the'Noble Truth of the Origin of Suffering', his explanationincludes implications which touch upon the 'Noble Truthof the Suffering', the 'Noble Truth of the Cessation of Suffering' and the 'Noble Eightfold Path'. When the Lord Buddha teaches the 'Noble Truth of the Cessation of Suffering', his explanation includes implications which touchupon the 'Noble Truth of the Suffering', the 'Noble Truthofthe Origin ofSuffering' and the 'Noble Eightfold Path'.When theLord Buddha teaches the 'Noble Eightfold Path',his explanation includes implications which touch upon

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the 'Noble Truth of the Suffering', the 'Noble Truth of theOrigin ofSuffering' and the 'Noble Truthof the CessationofSuffering'. In brief,the artistryof the Lord Buddha is tointegrate all four NobleTruths in his explanations.1. Explanation of the Noble Truth of SufferingTheLordBuddha'sexplanation ofsuffering includes allfourof suffering's implications in the light of the Four NobleTruths:

1.1. Suffering as bringing misery1.2.Suffering as conditioning1.3.Suffering as an affliction1.4. Suffering as decay

1.1. Suffering as bringing miseryThis is the directexplanation oftheNoble TruthofSuffering—explained from thepoint ofview ofbringing misery. Fromthis point of view, suffering has twelve characteristics:

1.1.1 Birth \jati\: This form of suffering is unavoidable forall still caught in the cycle of existence.

1.1.2 Aging \jara\. This form of suffering has the characteristic of deterioration of the bodily organs and faculties.

1.1.3 Illness [byadi]: This form ofsuffering has the characteristic ofcoming from loss of good health, which makes one suffer in various ways.

1.1.4 Death [marana]'. Thisformofsufferinghas the characteristic ofbringing one to theendofone'slife.

1.1.5 Sorrow [soka]: Thisformofsufferingis of the characteristic ofbeing afflicting one with 'burning in one'sheart',anxiety, dry-mindedness —as ifyou have ahuge weight onyour chest orblocking the normal function of your chest.

1.1.6 Lamentation [parideva]: This is suffering that drivesyou to tears.

1.1.7Pain [dukkha]: Thisis sufferingthat makes the mind

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depressed and dejected.1.1.8 Feeling slighted [domanassa]: This is when one has a

'chip on one's shoulder' (tobe aggressively sensitive abouta particular thing or bear a grudge).

1.1.9 Bemoaning [upayassa]: This is the suffering thatcauses you to bemoan something missed.

1.1.10 Exposure to hateful things [apiyehi sampayoga]:This is the suffering that causes cloudedness, grief, melancholy and heart-break as the result of coming into contactwith things to which we are averse.

1.1.11 Separation from loved ones and treasured things[piyehi vipayoga]: This is the suffering arising when one isseparated from the beings and mental formations we love.

1.1.12 Disappointment [yampiccham na labhati]: This isthe suffering with the character of non-fulfillment ofwishes when one is not gratified in the things one washoping for.These twelve different sorts of suffering are of the natureto bring misery to all living beings. The only certain thingin the life of every living being is that one will have toencounter the misery of suffering at some time in one'slife. There is no-one who can evade the misery of suffering. For all of these reasons, the Lord Buddha taught usthat suffering is of the nature to bring misery.1.2. Suffering as conditioningThis second characteristic of suffering demonstrates the inter-relation with the second Noble Truth of the Origin ofSuffering. TheLord Buddha taught that sufferingonly arisesbecause it is conditioned to arise by craving. There is nothing more directly responsiblefor the arising ofsuffering thancraving.

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1.3. Suffering as an afflictionThis third meaning of suffering shows the direct inter-relation with the fourth Noble Truth of the Path of Practice foran end of suffering. That suffering is an affliction, in the sameway that patientscontinue tosuffer from illnesses they makeno effort to heal, suffering continues to ail those who arestill recklessand make no effortto practise the Eightfold Pathfor an end of suffering. If living beings made the effort topractise the Noble Eightfold Path, they could effectively remove themselves from the clutches of suffering.

1.4. Suffering from the point of view of decayThis fourth meaning of suffering is intended by the Buddhato show the direct inter-relation between suffering and thecessation of suffering. The Buddha shows his objective toinform living beings that the suffering which brings themmisery from the moment they are born will continue for aslong as those living beings have not attained cessation[nirodha] of suffering, better known by the word 'Nirvana'.Whosover is well-developed in their Perfections and in theirwisdom will be able to attain the Noble Paths and Fruits ofEnlightenment and finally attainNirvana. Those who havebecome united with Nirvana, will finally cast off the shackles of suffering once and for all and will be left in happinessfor eternity. Deterioration and decay that are the characteristics of all things stillwithin the clutches of suffering, willbe transcended. This is the reason why in this fourth explanation of the characteristic of suffering, the Buddha pointedclearly to to suffering's inter-relation with the extinction ofsuffering.

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2. Explanation of the Noble Truth of the Origin of SufferingThe Lord Buddha's explanation of the Origin of Sufferingincludes all four of the Origin of Suffering's implications inthe light of the Four Noble Truths:

2.1. The Origin of Suffering as compiled2.2. The Origin of Suffering as a cause2.3. The Origin of Suffering as a controller2.4. The Origin of Suffering as an anxiety

2.1 The Origin of Suffering as CompiledThis is the direct explanation of the Noble Truth of the Origin of Suffering. It implicates craving as the universal initiator and the elaborator of Suffering with all living beings asits victims. Craving itself can be divided into two sorts:• 2.1.1. Self-centred craving[attatthatanha]: The craving foradvantages for oneself in terms of possessions and retinue.

2.1.2.Retinue-centredcraving [paratthatanha]: The craving for advantages for those who are close to oneself, suchas one's wife and children.

If one is unfulfilled in either or both of these two forms of

craving, then one will suffer from continuous misery. Evenif one gets everything one wants, it is never as quick as onewants, bringing one disappointment, anxiety and confusion— and it is the same for every sort of living being in theThree Planes of Existence. All have craving at the root of thesuffering they experience. Even the smallest of animals hasto eke out advantages for itself and its nearest and dearest,in spite of the intervening dangers. The resulting outcomeis always suffering. Thus craving is at the root of every formof suffering.

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2.2 The Origin of Suffering as a CauseIn explaining the Origin of Suffering, the Buddha intendedto make clear that the suffering experienced by living beings has craving as its cause. As soon as there is craving,then the repercussion is suffering, from the suffering of birthonwards. Furthermore, the Lord Buddha wished to underline the inter-relation between the Noble Truth of the Originof Suffering and the Noble Truth of Suffering.2.3 The Origin of Suffering as ControllerWith the objective of showing the inter-relation between theNoble Truth of the Origin of Suffering and the Noble Truthof the Cessation of Suffering, the Lord Buddha taught thatcraving is able to take control of living beings, keeping themendlessly in the Cycle of Existencebecause those living be-,ings have failed to attain Nirvana. Those living beings arestill polluted with greed, hatred and delusion, so craving isable to keep those beings under its control, to keep thembeing born and reborn without end.

2.4 The Origin of Suffering as AnxietyThe Lord Buddha taught that the anxieties which bring living beings misery are caused by the mind being caught upin two sorts of sensuality: mind-side sensuality [kilesakama]and object-side sensuality [vatthukama]1. Living beings areunable to release themselves from these anxieties and

sensualities because they have not got down to followingthe Noble Eightfold Path. By practising the Noble EightfoldPath, they would be able to overcome their obsessions with

1. Sensuality per se is the interaction of desire [kilesakama] with an object of desire[vatthukama]. Mind-side sensuality comes in the form of defilements which cause attachment such as grasping [raga], greed [lobha] and jealousy [iccha].Object-side sensuality comes from attractive objects for the senses such as attractive images, sounds, perfumes, tastes and physical contacts.

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sensuality. In this way, the Buddha shows the inter-relationbetween the Noble Truth of the Cessation of Suffering andthe Noble Eightfold Path.3.Explanation of the Noble Truthof the Cessation of SufferingThe Lord Buddha's explanation of the Cessation of Suffering includes all four of the Origin of suffering's implicationsin the light of the Four Noble Truths:

3.1. The Cessation of Suffering as release;3.2. The Cessation of Suffering as an end to obsession;3.3. The Cessation of Suffering as stopping conditioning;3.4. The Cessation of Suffering as deathless.

3.1 The Cessation of Suffering as ReleaseThis is the direct definition of the Noble Truth of the Cessa

tion of Suffering. Whosoever attains Nirvana will be able toobtain release from the Cycle of Existence — and for thatperson there will be no more rebirth.3.2 The Cessation of Suffering as an End to ObsessionThe Lord Buddha taught that living beings are caught up inthe clutches of sensuality because their minds are still polluted by craving. If they are able to remove craving fromtheir minds, they will come to an end of their obsession withsensuality and thereby end their suffering —in other wordsthey will attain Nirvana. This explanation is intended toshow the inter-relation between the Noble Truth of the Ces

sation of Suffering and the Noble Truth of the Cause of Suffering.3.3 The Cessation of Suffering as stopping conditioningIn order to demonstrate the inter-relation between the No

ble Truth of the Cessation of Suffering and the Noble Truthof the Eightfold Path, the Lord Buddha taught that:

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"The wise one who trains himself [yogavacara] shouldsee that the builder is 'Craving' who fashions the homethat is the physical bodyofeach and everylivingbeing,tokeepthose living beings being reborn againand againin thathomeand having toenduretheensuingsufferingand retribution."

Whosoever wishes toescape from thisphysical bodywhichisconditioned by craving mustpractice the Noble EightfoldPath, to stop the mind from 'conditioning thought'. Thus'Stopping the Mind is the Secret of Success'.3.4 The Cessation of Suffering as DeathlessnessIn order to show the relationship between the Noble Truthof the Cessation of Suffering and the Noble Truth of Suffering, the Buddha taught that Cessation is the 'Elixir ofDeathlessness' which can cure the illness of 'Suffering' —that is all twelve characteristics of suffering mentionedabove. Those twelve characteristics ofsuffering are like thesymptoms of a disease that traps living beings within theCycle of Existence. Anyone who tastes the 'Elixir ofDeathlessness' —i.e. the Extinction ofSuffering—willcurethemselves of Suffering's disease.4. Explanation of the Noble Truth of the Path to the End ofSufferingThe Lord Buddha's explanation of the Path to the End ofSuffering includes all four of the Path to the End of suffering's implications in the light of the Four Noble Truths:

4.1. The Path as the Escape from the Cycleof Existence;4.2. The Path as the Cause;4.3. The Path as the Manifestation;4.4. The Path as the Supreme.

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4.1 The Path as the Escape from the Cycle of ExistenceThis is the direct definition of the Noble Truth of the Path to

the End of Suffering. Whosoever wishes to traverse the oceanof the Cycle of Existence, needs to rely on the Noble Eightfold Path as the Supreme and Magnificent Vessel that canride out all storms and perils to reach the other side of theworldly realms safely, without deviation or shipwreck.

The ocean of the Cycle of Existence is brimming with thetears brought forth in the course of the suffering of birth,aging, sickness and death of living beings.

Furthermore, the ocean of the Cycle of Existence is hauntedby countless malevolent spirits and predatory fishes, comparable to the defilements of greed, hatred, delusion andstinginess. This ocean is so deep that aside from the NobleEightfold Path, there is no vessel which could manage tomake the crossing without being dashed to pieces by thefierce waves and their passengers all drowned or becomingfood to the fish. The Noble Eightfold Path alone can withstand the crossing to Nirvana —the Lord Buddha explainedthe Noble Eightfold Path thus to communicate the outstanding majesty of this fourth Noble Truth.4.2 The Path as the Cause

In order to show the relationship between the Noble Truthof 'Path' and the Noble Truth of the Origin of Suffering, theBuddha taught that for all those who wish to escape the Cycleof Existence who have not yet succeeded, the reason is because craving still lurks in their minds — or they lack thewisdom to comprehend the danger of craving — and whostill let clinging to rebirth [upadana] run amok — and whocan thereby not manage to find a Noble Vessel by which totraverse the Ocean of Worldliness.

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Those who are wise and endowed with Right View will seethe dangerous reality of craving, and not delay in practisingthe Noble Eightfold Path as a vessel to take them beyondthe Sea of Worldliness.

4.3 The Path as the Manifestation

Demonstrating the inter-relation between the Noble Eightfold Path and the Noble Truth of the Cessation of Suffering,the Lord Buddha explained that practising the Noble Eightfold Path is the method by which the Cessation of Sufferingor Nirvana can be manifested.

4.4 The Path as the SupremeThe Lord Buddha taught that the supremacy of the NobleEightfold Path lies in its ability to extinguish all sufferingfor all those who practise it — in just the same way as apowerful charm or spell, by its recitation, can overcome theeffects of a poisonous snake-bite. It is like the pure rainwater that falls from the sky and irrigates the fields ensuringthat all crops can bear plentiful fruit and guarding againstthe perils of malnutrition and drought. Just as water is theleading factor in vegetal growth, the Noble Eightfold Pathis the Supreme factor in allaying the Noble Truth of Suffering.

The Inter-relation of Explanation for the Noble TruthsThe direct explanation of each of the Noble Truths is foundin each case in the first explanation of the four given — forSuffering it is 'misery'; for the Origin ofSuffering it is 'BeingCompiled'; for the Extinctionof Sufferingit is 'Release' andfor the Noble Eightfold Path it is 'Escape from the Cycle ofExistence'.

For the Noble Truth of Suffering, the Lord Buddha taughtus to avoid the twelve characteristics of Suffering's misery

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by reflecting on Suffering's meaning at 2, 3 and 4 in thatorder. As for the the meaning at 2, even though it is concerned with the Noble Truth of Suffering, it has impUcationsreaching to the Origin of Suffering. Although the meaningat 3 is concerned with the Noble Truth of Suffering, it hasimplications reaching totheNoble Eightfold Path. Althoughthe meaning at 4 is concerned with the Noble TruthofSuffering, it has implications reaching to the Cessation of Suffering. In the same way the meanings at 2, 3 and 4 for theOrigin of Suffering, the Cessation ofSuffering and the Noble Eightfold Path and all linked to the other NobleTruths,as taught by the Lord Buddha.

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The Noble Truth ofSuffering

Every living being is a victim of sufferingThe Lord Buddha explained the nature of suffering in detail. The Pali word for 'suffering' is 'dukkha'. A definitionof suffering separates the Pali 'dukkha' into its root syllables 'du-' and '-kha'. 'Du-' refers to anything that is bad, tobe avoided or brings danger. 'Kha'refers to something thatis devoid of goodness and happiness —it is the sort of thingthat only fools associate with goodness and happiness, butthat the noble ones shun.

If it wasn't for suffering, all beings would live a life without hardship or misery. In reality, however, there is no beingwhich can escape sufferingfor as long as they remain caughtup in the cycleofexistence—being born and reborn —starting a new lifetime doesn't allow one to escape from suffering.

The Lord Buddha analysed suffering into the followingcategories:

1. Birth \jati dukkha]2. Aging [jara dukkha]3. Illness [byadi dukkha]

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4. Death [marana dukkha]5. Sorrow [soka dukkha]6. Lamentation [parideva dukkha]7. Pain [dukkha dukkha]8. Feeling slighted [domahassa dukkha]9. Bemoaning [upayassa dukkha]10. Exposure to hateful things [apiyehi sampayoga

dukkha]11. Separationfromlovedonesand treasured things [piyehi

vipayoga dukkha]12. Disappointment [yam piccham na labhati dukkha]13. Clinging to the Five Aggregates [pancupadanak-

khandha dukkha]

1. Suffering as a result of Birth \jati dukkha]The Lord Buddha taught that suffering as a result of birthis 'built in' suffering for every living being conceived inthe realms of the Cycleof Existence. The arising of beingsin the Cycle of Existence is by four possible modes ofbirth:

1. Hatching from an egg [andaja] e.g birds, lizards andsnakes;

2. Birth from the womb [jalabuja] e.g. mammals;3. Arising in dampness or moisture [samsedaja] e.g.

prokaryotic organisms e.g. mosquitos and some sortsof worms;

4. Spontaneous arising in adult form [opapatika] whoare as developed as a sixteen-year old complete withadornment from the moment of birth e.g. angels, godsand denizens of hell.

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The suffering of birth starts to affectbeings without exception from the moment they are conceived. Some beings arefully equipped with sensespheres [ayatana]1 from the moment they are born —others are handicapped, only furtheradding to their suffering. There willbe suffering as a resultof birth, whatever the mode of birth. However, for birth fromthe womb, the suffering is correspondingly more than forthose arising spontaneously in adult form, or those arisingin dampness or moisture.

For the mammals, for the first seven days after conception, the embryonicprecursor [kalla] has the appearance ofa tiny drop ofsesame seedoilof the size that adheres to thetip of a yak hair which is clear likebutter fat.

Seven dayslatertheembryonic precursorwillbecomemoreconcentrated taking on the colour ofwater in which one haswashed one's hands.

Seven days later still, the droplet becomes yet more concentrated until it has become a small piece of flesh with thesame consistency of a chicken egg and it will continue inthis state for a further seven days. So far twenty-eight dayshave elapsed. At this time, there is a swellingin five placescorresponding to the limbs and the head — a state whichlasts for another seven days.After this time there is a differentiation of hair [kesa], bodily hair [loma], finger and toenails [nakha], teeth [danta] and skin [taco] respectively.

From this time onwards, the suffering ofbeing in the mother's womb starts to be apparent to the foetus, suffering thatis so intense that it is difficult to find a comparison in words.

1.The twelve sense spheres, factorsof the facultyof perception, comprise six inner sensespheresand six outer sensespheres. Thesix inner sensespheresare: 1. eyes;2. ears; 3.nose; 4. tongue; 5. the body surface, and;6. the mind.Thesixouter sensespheresare:1.sights; 2.sounds; 3.smells; 4.tastes; 5.touches, and6.things arising in themind.

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1.1 The Suffering of Internment in the WombThe foetus is seated upon the faeces of the mother passingthrough her intestines and has the food being digested inher stomachas a pillow. Thefoetus is forced into a squattingposture, himched and hugging its own knees, with its backto the surface of the mother's stomach. Its face is against themother's backbone — more like a monkey squeezing itselfinside a hollow log to escapethe rain, than a human being.The baby is bound up by its placenta and so is unable toextend its arms or legs, in the stinking darkness of the womb— almost like being subjected to a new sort of hell for nine-months. The stench inside the womb, which the foetus musttolerate night and day is like the smell of a rotting corpse[asubha] —and all with the relentless burning heat withinthe mother's body,more likea pieceofmeat being poachedin a casserole than a baby. This is the first sort of sufferingeverylivingbeingencounters and technically speaking, thisfirst suffering in the womb iscalled 'gabbho kantika mulakadukkha'.

1.2 The Suffering of Physical Shocks to the WombMoreover, if the mothershouldhappen to fall accidentally,or even the normal motion of the mother's walking up anddown, or turning over in bed, getting up and sitting downinflicts further fear,shock and pain on the foetus in the womb— like the fawn of a hog deer terrified at the hands of adrunkard, or a baby snake at the hands of a snake-charmer— their whole body will be cast back and forth, shaken andtumbling, never managing to regain an upright position.When the mother eats or drinks something cold, the foetuswill be frozen within the womb. Each time the mother eats

or drinks something hot, then the burning only adds to the

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suffering of the foetus, like being exposed to a rain of hotashes. Each time the mother eats something spicy, the wholeof the foetus's body will itch and become swollen with thestrength of the spices — like a prisoner being tortured byhaving salt rubbed into open wounds all over his body. Thissecond aspect of suffering at birth is known as 'gabbhaparihara mulaka dukkha'.1.3 The Suffering of Unnatural Delivery at BirthIf the baby happens not to rotate itself properly when near-ing the time ofbirth, and liesblockingthe delivery path, thebaby will have to be delivered by being forcibly draggedout of the womb by its arms and legs. This third aspect ofsuffering at birth is known as 'gabbha vipatti mulakadukkha'.

1.4 The Suffering of being delivered at BirthWhen it comes to the time when the baby must be delivered, there will be a build up of 'natal wind' [lama-kammajavata] which turns the baby upside down with itshead down towards the birth canal and its feet up — as frightening for the baby as a person dangling upside down over acliff face. Next the baby will have to endure the torture ofchildbirth — like a working elephant trying to make its escape by squeezing through a narrow space, or like denizensof the 'Sanghata' hell1who are condemned to being crushedbeneath fiery mountains. This fourth aspect of suffering atbirth is known as 'gabbha jayika mulaka dukkha'.1.5 The Suffering of Being Cleaned-Up after birthThe torture continues as the doctor or the midwife cleans

up the baby and drys him off. To the baby with its sensativeskin, the experience is like being pierced by sharp needles1. see Sahkicca Jataka Q.530)(J.v.261ff.)

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and stabbed with razor-sharp knives. This fifth aspect ofsuffering at birth is known as 'gabbhanikkhamana mulakadukkha'.

1.6 The Suffering of Curtailed LifeFrom the moment the babyleaves the womb, the sufferingis not finished. Thebaby must grow up into an adult. Somepeople have various formsofunpleasant karmic retributionthathavefollowed themfrom theiractions in previouslives.Some are punished as criminals and spend their lives inprison. Some are murdered. Some are obsessed by venge-fulness. Some commit suicide by hanging themselves orpoisoning themselves. These are all examples of sufferingwhichpeopleexperience merely as the consequence ofhaving been bom and are called 'attupakkama mulaka dukkha'— the sixth aspect of the suffering of birth.1.7 The Suffering of Wounds in CombatIn actualfact, all thesuffering peopleexperience in the worldstarts from the fact that they have been bom at all. Birth isthe prime mover for their suffering. Taking birth in humanform, somepeopleare subjected to suffering as the result ofthe weapons of others. This seventh aspect of suffering atbirth is known as 'parupakkama mulaka dukkha'.1.8 The Suffering of Birth in the Hell RealmsEven the suffering of the denizens of hell starts with thembeing born in hell. The causative relation of birth in the hellrealms for consequent suffering is said to be the eighth aspect of suffering caused by birth.1.9 The Suffering of Birth in the Animal KingdomThose beings that are born in the animal kingdom are subjected to suffering caused by the cruelty of masters and hunters —being beaten with a whip or a goad, being stoned or

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hunted to death. All of these forms of suffering could notoccur if it wasn't for being born as an animal. The causativerelation of animal birth for consequent suffering is said tobe the ninth aspectofsuffering causedby birth.1.10 The Suffering of Birthin the Realmof Hungry GhostsLastly, those who are born as hungry ghosts \pettivisaya]suffer seriously as the result ofhaving beenborn. They arehungry butunable toeatordrink anything while being leftexposed tobeburned by the wind and thesun. The causative relation of birth in the realm of hungry ghosts for consequent suffering issaid to bethe tenth aspect ofsufferingcaused by birth.2. Suffering as a result of Aging \jara dukkha]The Lord Buddha defined Suffering resulting from aging asthe formofsuffering that has the characteristic ofdeterioration of the bodily organs and faculties — such alarmingsymptoms as the hair turning grey teeth breaking, sunkencheeks, dryandwrinkled skin and deafness. The real process ofaging isinvisible tothe naked eye. Only withtheeyeofinsight developed through meditation can aging beseen.Metaphors for Suffering asa resultof Aging

1. A Forest Fire: Aging is like an inferno which burns aforest to ashes before disappearing without trace. Theflames arenot a part oftheforest or theashes —and withaging we see only the results of the work (i.e. the symptoms of age) without being able to see the culprit. In factaging is at work the whole of the time —even in youngpeople _ but it is only in their old age (when their hairturns grey etc.) thatthey realize the presence ofaging (likenoticing a fire only when it has already reduced the forestto ashes.)

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2. A Flood or a Storm which carries awayforest debris: Injust the same way as a flash flood inundates a forest or astorm tears down branches and leavesin a forest and sweepsthem away,leaving the debrissomewhereelse—only whenthe flood has subsided or the storm has passed can peoplesee the debris left behind by the flood and know that theforest has been damaged by that flood or storm. In just thesame way, it is only when we see someone losing their teeth,with hollowcheeks, sunken eyeballs, deafears,a delapitatedbody, grey hair and wrinkled, baggy skin that we realizethat aging has done its work.

In conclusion, we can say that in general, we don't realizethat aging is affecting us the whole of the time, whether weare awake or asleep. We onlyrealize when the results of aging's work becomemanifest to the naked eye.

Anothercharacteristic ofagingis that it gradually increasesthe time that has elapsed in our lives and reduces the timeleft to go until our death. Just like the shuttle of the weaveradvances the woof, adding to the woven cloth but detracting from the unwoven warp, aging takes away the remaining years of our life, adding them to the years elapsed. If aperson had a lifespan ofa hundred years,when a day passes,they have one less day to go until their hundred years is up.When a month passes, they have one less month to go untiltheir hundred years is up. When a year passes, they haveone less year to go until their hundred years is up (they haveonly 99years left to go.) In conclusion aging drives all livingbeings relentlessly towards their dying day — all the wayfrom the day of their birth we are already counting down tothe day of our death.

Furthermore, aging causes the deterioration and clouding

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of the six senses1and the deterioration of the thirty-two partsof the body2, causing the body to become shrivelled andunattractive.

In actual fact, this house that is our body, has craving[tanha] as its builder — right from the foundations at thebones of the feet up to the bones of the legs as its supportingpillars. The hips are the beams. The ribs are the rafters. Thecollar bones are the column beams. The neck vertebra are

the roof shield. The cranium is the gable peak. The arms arethe gable weatherboards. The skin covering our trunk is likethe roofing thatch, fastened down with the skewers of thetendons. The whole home is plastered with flesh and blood.Our house has nine doors, namely: two eye sockets, twoearholes, two nostrils, a mouth, the urinary tract and theanus.The five windows are those of the outer senses, namely:eyes, ears, nose, mouth and touch. The whole structure isweatherproofed with a coating of 'taco',in other words, ourskin, given its covering of the white and yellow powders(presumably for skin care) of cumin and talcum. The mindis the owner of this house — and is the real 'us'.

When the stormy gales of aging begin to blow, thehouse is vulnerable. The house shakes in the face of

the storm and is subject to storm damage which is cumulative in its toll with every passing day. The bodybecomes slower in movement between the four postures3, and the body loses its vitality. The body groansas one stands up or sits down or walks along, becauseof the various afflictions of suffering which one must

1. The six senses [indriya] comprise: eyes, ears, nose, mouth, body and mind.2. The parts of the body are traditionally numbered as 32 'akara', the hair of the head[kesa] being the first.3. The four postures comprise: standing, walking, sitting and lying down.

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bear.

When the sun shinesin the morning,all the differentflowers of the meadow and the water, open up their petals towelcome its rays. However, when the rays of the sun become hotter, thesame flowers become withered bytheheat.Eventhe moon whichis sobrightwith its own radiance musthide itself away when the sunrises. The time of the risingsimis comparable to our youthwhen our body is still fresh,and when we are still strong and healthy. However, later inlife, the samerays ofagingbring us skin which is wrinkledand dry, dull and unattractive like the flowers withered bythe extended heat of the day.

All these are ways inwhich aging brings misery tolivingbeings.

3. Suffering as a result of Illness [byadhi dukkha]The Lord Buddha taughtthatsuffering as a resultofillnesscomes from the malfunction of thebodily elements. Sometimes such malfunction leaves us feeling cold. Sometimeswe are left feeling intense heat and pain inside.Metaphors for Suffering as axesult of Illness

1.A donkeydyingwhilegiving birth to a mule: to bear thesuffering of illness is as hard to bear as the suffering of amother donkey whodies painfully while attempting togivebirth to the kicking mule in her womb.

2. A parasitic creeper: A creeper starts by growing on atree trunk, but eventuallyit willcompetefor the nutrition ofthat tree and eventually strangle that tree to death — likereed and bamboo competing for nutriments in the soil.Illness brings pain, weariness, aches and weakness to thehome that is our body. Illness undermines the sturdiness ofour bodyand deprives us ofhappiness, bringing us misery

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in its place. Eventhe Buddhaand the enlightened ones aresubject to the suffering of illness —so who are we to overlook the misery of illness?4. Suffering as a result of Dying [marana dukkha]All living beings havetoundergo deathbefore theyareableto leave one existence for the next. Thus, whether it is forthe final extinguishing of the mind or merely the break upof the five aggregates that comprise the body, leaving behind this loathesome body — all are referred to as dying.The suffering of dying brings excruciating misery becausethe element of firewithin the body willbecome increasinglyhot, bringing a scorching sensationthat seems to penetrateevery part of thebody, just as if someone has lit a fire justupwind ofwhere wearelying. This is thefirst characteristicof the suffering caused by dying.

Furthermore, those beings who have said or done evilthings during their lifetime, for example acting withoutmercy, there maybe an 'omen ofsuffering' which appearsto them prior to death —some have visions of the fires ofhell, some have visions of being surrounded by the guardians of hell with instruments of torture, some see the shackles and chains of torment, some see the crows and vultureswaiting for them —filling them withfear andmaking themstruggle against the deaththatmustinevitably come. Somecry out in fear so extreme that they lose touch with anymindfulness of their own condition, some feel emotionallyslighted at the way others have treated them and becomeobsessed with this in the last moments of their Ufe — and ifyou try to find the reason, it is always because that personhad habitually conducted themself as a fool [bala], or hadneglected todogood deeds during their life thatwouldcause

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them terrible fear of hell at the end of their life. This is an

other aspect of the suffering of death.As for the wealthy who have so many possessions, or those

with lots of relatives, there is a tendency to become anxiousabout these things in the final moments of one's life. Worrying about one's wealth, children, husband or wife in the final moments of one's life is another aspect of the sufferingof death.

For those who die at the hand of the executioner, who endtheir lives in chains or maimed as a punishment for theircrimes, it is almost unavoidable to finish their life in fear asthe executioner is sharpening his sword. This is yet anotheraspect of the suffering of death.

No matter whether one is born rich or poor, has led a goodlife or bad, for as long as one still has to be reborn in thecycle of existence, when the mind must depart from one'sbody at the end of one's life, there is no-one who doesn'tfear oncoming death except for those who have managed toattain transcendental [lokuttara] mental states. This is whythe Lord Buddha referred to death as suffering.

Death has been compared to huge falling mountains crushing its victims simultaneously from four directions pulverising them into smithereens, leaving its victim without theslightest trace of life.

The wise of ancient times compared the suffering causedby birth, aging, illness and death to four enemies. We arelike a man guarding a forest. Those four enemies plot together to find a way to kill the guard. The first enemy approaches the guard, pretending to be his friend, and tellshim about another beautiful forest with beautiful scenerywhere the fruits on the trees are delicious and abundant,

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with cool shade and sparkling waterfalls. The first enemyoffers to take the guard to show him the other forest. Unwittingly mistaking the enemy for a friend, he goes with him.Eventually reaching the middle of the forest, the second enemy comes out to meet the guard and beats him until he isleft so bruised and broken that he can hardly stand up. Nextcomes the third enemy who continues to beat the man untilhe is leftlyingmotionless upon the ground. Finallythe fourthenemy arrives, a razor-sharp sword in hand, and decapitates the victim.

The suffering of birth is equivalent to the first of the enemies which tempts us to be conceived into one realm oranother, and pass our time in revelry and distraction. Agingis like the second of the enemies who comes and beats usuntil we have no further strength, leaving no part of ourbody unaffected, our eyes become clouded, our ears deaf,our teeth are knocked out, our cheeks hollow, our hair grey,our skin dry, our back bent, our ribs showing through ourunattractive skin — quite frightening in appearance to anyonlooker.The sufferingofillnessis like the third enemy,whobeats the victim further, bringing indescribable suffering toeverypart of the body. Finally death is the fourth of the enemies who inflicts the mortal blow. It is in this way that thefour sufferings of birth, aging, sickness and death conspireto bring misery to our existence.5. Sorrow [soka dukkha]The Buddha characterized the suffering of sorrow as afflicting one with burning in the heart as if the mind has lost allrefreshedness. It is a mind that is 'dried up' by anxiety, sleepless with loss of appetite. Such suffering may be caused ifwe mourn for a lost relative or are parted from a beloved

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friend or possession. These are all the characteristics of sorrow which will bring us misery for as long as we still harbour it in our hearts.

6. Lamentation [parideva dukkha]The Buddha characterized this form of suffering as thatwhich produces tears of anguish whenever we are unableto give up our attachment to something. Again the causemight be the decease of a beloved friend or relative, but, itdiffers from sorrow in that we are driven to tears. A personfor whom lamentation is very serious might become distraught or even have lapses of sanity as the result of theiranguish. These are all the characteristics of lamentationwhich will bring us misery for as long as we still harbour itin our hearts.

7. Pain [dukkha dukkha]The Buddha characterized this sort of suffering as that whichmakes the mind depressed and dejected. The cause of thesuffering might be illness, physical torture, punishment, imprisonment or having hands and feet cut off. Such sufferingmust be endured alone — as friends and relatives can do

nothing to reduce such suffering for us. Some people feelsuch pain as a result of their poverty — being unable to afford clothes and jewelry to wear like more fortunate people.The mental anguish which comes from the resentment ofthe unavoidability and seeming unfairness of one's circumstances can also be ascribed to this form of suffering.8. Resentment (feeling slighted) [domanassa dukkha]The Buddha characterized this form of suffering as thatwhich makes us aggressively sensitive about a particularthing, to bear a grudge or to have a 'chip on one's shoulder'

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about a certain thing. These are all the characteristics of resentment which will bring us misery for as long as we stillharbour it in our hearts.

9. Bemoaning [upayassa dukkha]The Buddha characterized this form of suffering as the sortof grief that comes from loss of a loved relative, loss of honour or influence.

Commentarians have made it easier for students of

Dhamma to distinguish between Sorrow, Lamentation andBemoaning by the following metaphor: If you imagine aperson tending a pan of boiling oil which stands on a stove:

Sorrow is like the action of the man who constantly agitates and stirs the oil to keep it boiling. The boiling oilstays in the pan. (Sorrow arises from within the mindand the suffering it causes is contained by the mind).

Lamentation is like the action of the man who constantlyturns up the heat or fans the flames so that the oil boilsover and splashes outside the pan. (Lamentation cannotbe contained within the mind but manifests tears for the

rest of the world to see.)Bemoaning is like the residue of oil left in the pan when the

sorrow and lamentation is finished. (Bemoaning lingerson even after the tears are dry, as grief continues to beharboured in the mind)

10. Exposure to hateful things [apiyehi sampayoga dukkha]The Buddha characterized this form of suffering as the sortof cloudedness of mind, grief and melancholy which resultfrom coming into contact with those things to which we areaverse. The things which make us feel averse may come viaour five senses — we feel aversion and would like to re-

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move those hateful things or escape from their grasp —butwhen we can't it only adds to the sufferingin our mind.11. Separation from loved ones and treasured things[piyehi vipayoga dukkha] If we are someone who wishesforfulfilment by thesense-pleasures and habituallypartakeof thosesense-pleasures, whenweareeventually separatedfrom suchsources ofpleasure, the heartbreak of parting isthe characteristic of this sort of suffering. Separation fromlovedones(like close relations whopassaway) or fromtreasured things (possessions, home or honours) will bring usmisery for as long as we still harbour these attachments inour hearts.

12. Disappointment [yam piccham na labhati dukkha] TheBuddha divided this category ofsuffering into two parts —material disappointment andabstract disappointment. Supposing in spite of working hard and having all the necessary patience in the face of hardship, a person still doesn'tmanage to earn their living successfully—material disappointment is what they feel as the result. If a person hankers after more abstract things likehonours, but is unable toprocure all that they are looking for, abstract disappointment is what they feel as the result. For as long as we stillharbour such disappointment in our hearts, it will continueto bring us misery.13.Clinging to the Five Aggregates [pancupadanakkhandha-dukkha] Our psychophysical constituents or aggregates comprise five categories: corporeality [rupakhanda], feelings[vedanakhanda], perception [sahhakhandha], mental formations [sankhara-khandha] and consciousness[vinnanakhandha]. Thefirst aggregate is always physical,the remaining four are mind-based. All five can be prey to

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attachment and can therefore lead to suffering. The reasonthat attachment to the Five Aggregates causes suffering isthat they belong to the mundane world [lokiya] and aretherefore referred to as 'Aggregates of Clinging' [upadanak-khandha].

The aggregates of anyone who has attained any of the fourlevels of Buddhist sainthood are worldly [lokiya] only fortheir physical aggregates (i.e. his or her body). The otherfour aggregates — feelings, perception, mental formationsand consciousness are all of transcendental [lokuttara] purity — and are no longer subject to clinging (which is whythey are referred to as Pure Aggregates [dhammakhandha]).The Buddha pointed to the 'Aggregates of Clinging' as theorigin of all other sorts of suffering (from the suffering ofbirth all the way to disappointment). Thus anyone wishingto enlighten themselves as to the Noble Truth of Sufferingneeds to pay particular attention to the Aggregates of Clinging as explained by the commentarians of theAtthakathavibhanga and The Path ofPurity:

Metaphors fortheimportance oftheAggregates ofClinging:1. The Soil ofthe Earth: Just as the soil is prerequisite for the

growth of all forms of plant life the Aggregates of Clinging areprerequisite to the arising of all other forms of suffering.

2. A Forest Tire: Just like a forest fire eventually consumesall forms of life in the forest, ironically those other forms ofsuffering are eventually the cause of the break up of thoseAggregates of Clinging to which they owe their birth!

3. An Archer's Target: Just as the concentric coloured circles of a target are the chosen object for archers to test theirskills, the Aggregates of Clinging are the chosen target of allforms of suffering.

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4.A Large Ox: Just as a largeoxis the unescapable targetfor swarms of various biting insectsno matter where it mayroam, the Aggregates ofClinging are the unescapable preyof all twelve forms of suffering no matter in which realmour aggregates take their birth.

5. An Insecure House: Just as an ill-protected house willattract various bands of robbers, no matter where it is situated, twelve different sorts of suffering will follow the Aggregates of Clinging to wherever they may go in order toeffect their various forms of misery.Those who wish to avoid the misery of Suffering shouldtherefore make all efforts to avoid enfatuation with the FiveAggregates. Only in that way can Suffering be avoided inits beginning (birth), middle (old age and illness) and end(death).

Practicallyspeaking, enfatuation with the FiveAggregatescan be overcome by regular recollection of the inevitabilityofsufferingas the resultofour psychophysical constituents.Weshould constantly remind ourselves that:

"Allbeingswithoutexception, whichcomprise thephysical and psychological aggregates, are subjectto the suffering of birth, old-age,sickness and death."

For people in general who never studied the Dhamma orlistened to sermons concerning suffering, when they areovertakenby old-age, sickness or death, it comesas a majortrauma. As for those who have achieved some level of enlightenment or have heard the teaching of the Lord Buddha, the inevitabilityof such sufferingpresents no surprise.Faced by suffering, the wise reflect that all beings are subject to suffering, irrespective ofwhether theyarepossessedof supra-normalpowers —no matter how rich or influen-

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tial a person might be, it doesn't merit any special consideration on suffering's part — all are equal in the face of suffering. Thus, realizationof the reality of suffering for whatit really is, to know the Noble Truth of Suffering, is indeedone strength of the Enlightened Ones.

The realization of the Noble Truth of Suffering has beenachieved independently by all the Buddhas and Pacceka-buddhas. As for the arahants and various enlightened disciples of the Buddha — it has only been as the result of theteaching of the Buddha that such an insight has been attained.

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The Noble Truth ofthe

Afterexplainingthe NobleTruthofSuffering, Lord Buddhacontinuedwith an explanation ofthe originofsuffering. Hepointed to craving as the origin of suffering — craving forrebirth in the Cycle of Existence leads livingbeings to continue to bp reborn again and again in the various planes ofexistence. He taught that beingenamouredwith sensepleasures i.e. images, sounds, perfumes, tastes and touch keepsbeings prisoner. The sense pleasures are like fetters whichforce livingbeingsto continue to ariseand pass away in theCycle of Existence, and to have to endure the implicit suffering, all the way from the suffering of birth, to old age,illness and death —just as if one were being stalked endlesslyby the grim reaper who is ready at all times to terminate one's lifewith a slash ofhis sickle. The lifeof beings isthus unspeakablydifficult, dyinginsuffering fromone realmand beingborn into more suffering in anotherrealm—dying from there into yet another, and the cycle goes on andon, for as long as beings are subjectto craving, the fetter thatkeeps all beings as captive travellers in the Cycle of Existence.

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The Three forms of CravingThe Lord Buddha taught that there are three sorts of craving: craving for sense-pleasure [kamatanha], craving for theform realms [bhavatanha] and craving for the formlessrealms [vibhavatanha].1. Craving for Sense-Pleasure [kamatanha]Craving forsense-pleasure isthegrasping ofthemindwhenit is under the influence of greed or desire for the objects ofthe senses i.e. images, sounds, perfumes, tastes and touch.It is the craving of those who think that true happiness canbe obtained via sense pleasure.Suchpeople may wish to bereborn in the human realm or one of the heavens, all ofwhichare in the Sphere of Sense Pleasure [kamabhava]1. Thosewith such an attitude to life, try to do as many meritoriousactions as possible (e.g. keeping the Precepts or being generous) in order to be reborn in heaven. Such is the attitudeofonemotivatedby craving forsense-pleasure and the LordBuddha enumerated it as one of the Noble Truths of the Origin of Suffering.2.Craving for the Form Realms [bhavatanha]Craving for the Form Realms is the attitude of those whowish to be reborn in the Brahma-world or the Realms ofForm [rupabhava]. Such people believe that being able toattain the Brahma-world will allow them to escape fromthesuffering ofbirth,oldage, sickness and death. Such peopledevote alltheir efforts to the attainment oftheform-absorptions [jhana] in order to pass away into the Brahma-world at death.

1. The Sphere ofSense Pleasure [kamabhava] contains all therealms ofexistence wherepleasure isobtained via the senses —i.e. the four hell realms, the human realm and thelower six levels of heaven — a total of 11 realms.

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The ascetics who subscribe to this dogma and who havedeveloped a certain degree of meditation, may acquire theability to recollect their previous lives and will know whatformthey had takenin previouslives. Whenpassing away,the highest realm in which they can be reborn will be theForm-Brahma world1. Ascetics subscribingto this dogmabelieve that Brahma is the Ultimate Truth. Thus, havingtaken human birth, they spend all their time trying to develop the absorptions in order to try to be born in theBrahma world next time round. Such an attitude is drivenby craving for the Brahma world and the Lord Buddhaenumerated it as one of the Noble Truths of the Origin ofSuffering.

3. Craving for the Formless Realms [vibhavatanha]Craving for the FormlessRealmsis the dogma of those whowish to be reborn in the formless Brahma-world or the formless Realms2 [arupabhava]. Suchpeople believe that beingable to attain the formless Brahma-world will allow them

to escape eternally from rebirth in lower realms and that itwill allow them to attain Nirvana.

The ascetics who subscribe to this attitude, who have developed a certain degree ofmeditation, may acquire the abil-ity to know what awaits them after death. The limits of the1. The Form-Brahma world [rupa-(brahma) bhava] which is the realm of Brahmas whohave arisenasa result of theirability to develop the form-absorptions[rupa-jhana].Therearea total of sixteen realms within this sphere: 1. Brahmaparisajja; 2. Brahmapurohita;3. Mahabrahma; 4. Parittabha; 5. Appamanabha; 6. Abhassara; 7. Parittasubha; 8.Appamanasubha; 9.Subhakinha; 10. Asafinisatta; 11. Vehapphala; 12. Aviha; 13.Atappa; 14. Sudassa; 15. Sudassi, and; 16. Akaniftha.2. The Formless-Brahma world [arupa-(brahma) bhava] which is the realm of Brahmaswho havearisen thereasaresultof theirabilitytodevelopthe formless-absorptions [arupa-jhana]. There area total of four realmswithin this sphere: 1. Akasanancayatana (realmof the infinity of space); 2.Vinnanancayatana (realm of the infinity ofconciousness); 3.Akincannayatana (realm of nothingness), and; 4. Nevasaiinasannayatana (realm ofneither perception nor non-perception)

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knowledge ofsuchascetics aretheFormless Brahma Realms—knowledge gained as the result of developing the formless absorptions [arupajhana]. Such ascetics misunderstandthat being reborn in the Formless Brahma world will release them from suffering — thus all their time in the human world is spent trying to develop the formless absorptions in order to try to be born in the Formless BrahmaRealms. Such an attitude is one driven by craving for theFormless Brahma world and the Lord Buddha enumeratedit as one of the Noble Truths of the Origin of Suffering.The wise recognize these three forms of craving as the NobleTruthoftheOriginofSufferingbecausethey are the primemover for all subsequent forms of suffering. Craving forsense pleasure is the origin of all the suffering connectedwith rebirth in the Sphere of Sensual Pleasure. Craving forthe Brahma world or the Formless Brahma World are theorigins of all the suffering connected with rebirth in theSpheres of the Form-Brahmas and the Formless-Brahmasrespectively. It is forthisreason that craving is explained asbeing the sole cause of all forms of suffering — sufferingcannot be blamed on any other thing. If craving can beavoided, the suffering of birth, old age and death will beescaped.

Craving has been responsible since the beginning of timefor keeping beings in the endless cycle ofbirth and rebirthin the cycle of existence without offering any possible refuge. It is for this reason that craving has been called'samudaya' the Noble Truth of the Origin of Suffering.Craving for Sense Pleasure leads to the Hell RealmsThe origin ofcraving isthedesire oftheunwholesome mind—and following such cravingleads to evil acts.Desirewas

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characterized by the LordBuddha as being attached to thethingswe like. It is likea monkey trapped by glue in a monkey trap. Normally it sticks to the trap when it sits down,and trying to prise its body free, it uses its legs to push —however, it only succeeds in sticking its feet to the glue aswell. Trying to bite its wayfree, its mouth sticks to the glueas well. In the same way, when we become enamoured ofsomething, at first wethinkwearesimplyshowing approvalfor that thing, but later we find that we have become sentimentallyattached to that thingand canno longer let go.

The action of desire on the mind is to supplement one'sattachment to an object of desireuntil we find it impossibleto extricate ourselves any more — just like a piece of meatthat is thrown into a burning hot pan will bum and stick tothat pan as soon as it comes in contact. Once attachmentand desirebecome the habitual way of flunking for a person, their personality changes to become more and morematerialistic.

Oncematerialismor habitual cravingbecomes engrainedin a person's heart, itbecomes difficult forthemto giveawayany of their wealth, even for charitable purposes. Theybecomeso attached to their wealth, that they feel nothing forthe plight of monks, hermits, the poor, beggarsor orphans.It is like taking a clean white cloth and dying it a differentcolour—even if you were to rinse that cloth a hundred timesin cleanwater,you would be unable to restore it to its original whiteness. In the same way as dye in a cloth,desire tendsto impregnate the mind almost irrevocably making one attached to one's wealth.

The risk of entertaining such desire in the mind is that itmay be the reason for a person to be reborn in one of the

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four unfortunate realms [abhayabhumi]. Just as the swiftcurrents of a river tend to sweep away all things to the oceanthat fall within its reach, desire will tend to pull all beingswho entertain it in their mind, away to the hell realms.The Universe is too small to contain Sense-CravingThe Lord Buddha taught that the extent of craving in theminds of living beings is so great as to be beyond words.Supposing all the craving in existence were to manifest itself in concrete form as a tree or as a mountain, such a treeor a mountain would have to be so large that it is not certainwhether the whole universe would be large enough to contain it — because everybody has their endless desires andattachments and it is doubtful whether a whole ship wouldbe largeenough to contain everything a person desiresfor.

The craving that arisesin the minds of men, pushes themin the direction of sinful actions — for example, killing others. Under the influence of craving, normal people becomecapable ofperformingthe mostheinousofsins.Thisis whythe Lord Buddha declared that:

"Cravingis thewishfulness, attachment and captivationwith the world of the aggregates and is the origin of suffering."

Craving as the Cause of Unwholesome BehavioursThosebeings that try to attain happiness dependent uponthepleasures ofthefive senses arewonttocommit imwholesome behaviours as outlined in the Ten Paths of Unwhole-someness [akusalakammapatha],which comprise three unwholesome deeds, four imwholesome ways of speaking andthree unwholesome ways of thinking:

Unwholesome actions comprise:- killing living beings [panatipata]

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- stealing [adinnadana]- committing adultery [kamesumicchacara]

Unwholesome speech comprises:- telling lies [musavada]- divisive speech [pisunavaca]- harsh speech, insults and swearing [pharusavaca]- idle chatter, frivolous talk [samphappalapa]

Unwholesome thought comprises:- covetousness [abhijjha]- vengeful thinking [byapada]- false view [micchaditthi]

Most people know that these ten behaviours of the Path ofUnwholesomeness are to be strictly avoided, but under theinfluence of craving for sense-pleasure which lurks in themind, they cannot avoid the temptation of these behavioursand lose their fear and shame of the contingent retribution.Those who have habitually committed these behaviours tendto be reborn in the unfortunate (hell) realms after death. Thisis why the Lord Buddha pointed to craving as the Origin ofall suffering in the Sphere of the Sense Pleasures.

Those who wish for human wealth1, heavenly wealth (inany of the lower six levels of heaven) and who expend effort in generosity and keeping the Precepts, and who conduct themselves in accordance with the Tenfold Path of

Wholesomeness [kusalakammapatha], when they are reborn in the human world, they will be endowed with human wealth — or if they are born in the heaven realms, theywill be endowed with heavenly wealth. However, hanker-

1. Human wealth [manussasampatti] is wealth fitting for those in the human realm asopposed to the wealth of heaven realms [dibbhasampatti] or the wealth of Nirvana[nibbanasampatti].

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ing after such wealth, even though it is acquired by honestmeans, is still subject to suffering because it contains craving which is the origin of suffering. Even the craving for theBrahma-world and the Formless Brahma-world still trapliving beings in the cycle of existence. An example of thosewho have craving for the Brahma-world [bhavatanha] orthe formless Brahma-world [vibhavatanha] are those whostrive in meditation by calm [samatha] and insight[vipassana]1 and who set their heart on being born in theBrahma-world or the formless Brahma-world by the ignorance of the false view of eternalism (sassataditthi or uc-chedaditthi), thinking that those born their are unaffectedby old age, sickness or death. Such craving is an origin ofsuffering, because it is hankering after something that keepsone prisoner in the Cycle of Existence,constantly dying andbeing reborn. This is why the Lord Buddha pointed to craving as the Origin of all suffering.Liberation entails the extinguishing of the Three CravingsMeditators who reflectwisely on the dangers of the Cycle ofExistence and Suffering, are wont to strive in the performance of skilfulness such as generosity, keeping the Precepts,continuous meditation on the Three Universal Characteris

tics [ti-lakkhana] — impermanence, suffering and not-self— and reflection on the virtues of the Triple Gem, with thepractice of meditation by calm and insight with the wish toescape from birth in the cycleof existence — and the attainment of Nirvana constantly in mind. There is no other wayto escape rebirth in the cycle of existence and extinguish

1. Samatha-vipassana meditation (samathakammafthana /vipassanakammatthana)is composed of two interactingcomponents— tranquility [samatha] which entails making the mind stilland insight [vipassana] which is the wisdom and understanding of theworld as it really is — the latter arising from the mind which is still.

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suffering completely,with no more attachment for the ThreeSpheres1. Put another way, their practice entails extinguishing the three sorts of craving which keep them prisoner inthe thirty-one realms.In teaching on the subject of the three sorts of craving as thereason why living beings are the prisoners of rebirth in theCycle of Existence, the Lord Buddha taught in theDhammapadatthakatha2, in brief, as follows:

One day the Lord Buddha went on almsround in the cityof Rajagaha, and seeing a female piglet, smiled to himself '. Ananda noticed the Buddha's smiling and asked thereason. Later, the Buddha revealed the story of the pastthat that piglet had previously been born as a hen in theyard of the monk's almonry in the time of KakusandhaBuddha3 and had regularly overheard the preaching ofmonks on the practice of insight meditation and had beenfilled with faith thereby. Passing away from that lifetime,the hen was reborn as a royal princess family by the nameof Ubbari. One day, the princess entered the royal lavatory (cesspit) and saw a pile of maggots there. The sightstimulated her to wise recollection and she attained the

first absorption. Passing away from that lifetime, the princess was reborn in the Brahma-world. Passing away fromthe Brahma-world, she was born continuously in theCycle of Existence until she came to be born as a sow inthe time of our present Buddha. Hearing the tale of the

1. The Three Spheres [bhava](which are groupings, in turn of the 31 realms of existence)comprise: 1. Kamabhava (the sphere of those looking for happiness via sense desire; 2.Rupabhava (the sphere of those looking for happiness via the form absorptions), and; 3.Arupabhava (the sphere of those looking for happiness via the formless absorptions).2. DhA.iv.46ff.

3. Kakusandha Buddha was one of the five Buddhas to be born in our present epoch. Thecompletelist of Buddhas in our epochin order is as follows: Kakusandha,Konaganama,Kassapa, Gotama and Metteyya.

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past, Ananda and the rest of the monastic communitywere moved by the perils of the Cycleof Existence.

Having completedhis sermon, the Lord Buddha preachedon the perilofCraving for the Brahma-world. He taught:

Craving is of the nature to cause suffering. If all of youwish to extinguishsuffering, then allofyou should practice for the extinguishing of craving —in that way youcan extinguish suffering completely. Without the extinguishing of craving, there is no way you will managecompletely to remove suffering. For as long as cravingremains in the mind, suffering will continue to cause continual misery —just as a plant that is pulled up, but itsroots left in the ground, will eventually regenerate.

Mostpeopledisposeoflargetreessimplyby chopping downthebranchesand the trunk—but theyleavethe stump —ifleftassuch, before long, anewtree will growfrom thestump.In this comparison, suffering is like the branches of a treewhich has craving its roots. Only when the roots too are removed, by the power of the wisdom of attainment ofarahantship [arahattamagganana]1 is there no further riskofthe regeneration ofsuffering.The LordBuddha taught thatthe currents of craving tend to flow in the images, sounds,perfumes, tastes and touches to which we have positive attachments. Those currents are so strong that anyone whosurrenders themselves to the current will lose all ability touse their wisdom to discernthe difference between right andwrong, usefulness and harm, merit and demerit. In the absence of wisdom, false view will arise in the mind increas-

1.The wisdom of the attainmentof arahantship is a stateof enlightenment by which allten of the higher fetters [samyojana] have been removed.

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ingly frequently, until our seeing wrong as right and harmful things as harmless will be our continuous perspective ofthe world. Welose our interest to train ourselves in meditation and in the absence of absorption or insight, false viewprods us in the direction of unwholesome behaviour. Thekarmic fruits of such unwholesome behaviour will bring usretribution in both this life and the next.

Commentorial Metaphors for Craving1. Craving compared to resinThe Lord Buddha compared craving to the resin of the persimmon tree or varnish which are some ofthe stickiest formsof sap. Anything which touches such resin will be stuckfirmly. In the same way, the resin of craving sticks in ourminds forcing ustoattach to the things we love, indulge ouremotions to the point we have no wish for anything else.Thefirmness with whichcraving attaches us is like a monkwho has still not managed to attain transcendental[lokuttara] states ofmind and who is thusstill attached tohis robes, bowl and other requisites. That livingbeings areobsessed with the sense-desire and sense objects, and seekpleasure from images, sounds, perfumes, tastes and touches,all derives at root from the action of craving.

2. Craving compared to a snare or aprisoner's chainsMost people try to procure happiness from the pleasures ofthe fivesenseswith the assumption that whenever they areable to gain their fill of sense pleasure, they will be trulysatisfied. In the search for satisfaction, those people have tocontinue being born and reborn in the Cycle of Existence,and are unable toprotect themselves from thehardship ofexistence—birth, oldage, sickness anddeath—because ofthe action of craving.

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Those who search for happiness via sense pleasure onlyexperience happinessat the momentbefore suffering manifests itself. As soon assuffering becomes manifest, suchpeople are oftenso shockedthat theycannoteven controlthemselves — like a rabbit caught in a hunter's snare whichbounds and throws itself backwards and forwards out offearofdeath at thehunter's hand.Cravingis likethe hunter(whosets the snare) and thosesubject to cravingare liketherabbit. The edge of the forest where the rabbit lives is likethe pleasuresof the five senses. Foras longas the rabbitcanrun around freely in thewood, it feels that life ishappyandthatsearching for happiness from thefive senses isjustified.However, when it gets caught in the snare, it is terrified inthe face of death. Similarly, the unenlightened person, stillunder the influence of his defilements, becomes ensnared inthe Ten Fetters [samyojana]1 and therefore cannot escapethe suffering of birth, old age, sickness and death.

Those who are still ensnared in craving will continue tohave to endure the suffering ofbeingborn and reborn in theCycle of Existence without end. Thus, the wise expend allefforts toremove themselves from craving andgive cravingno further opportunity to ensnare them in sensepleasures.Theyset their aimson Nirvanawhichis free from all greed,hatred and ignorance and which is the embodiment of truehappiness and freedom from suffering. They strive to develop the wisdom of attainment of arahantship and to ex-

1.TheTenFetters [samyojana] are subtledefilements of themind.They are divided intothe lower and upper fetters: Lower fetters [oramabhagiyasamyojana]: 1. Mistaken self-view [sakkayaditthi]; 2. Doubt [vicikicchd]; 3. Superstition concerning rites and rituals [silabbataparamdsa]; 4. Graspingfor sense-pleasure [kamaraga], and; 5. Annoyance [patigha]. Higher fetters (uddhamabhagiya samyojana): 1. Grasping for formabsorptions [ruparaga]; 2. Grasping for formless absorptions [aruparaga]; 3. Stubborn self-view [mana]; 4. Absent-mindedness [uddhacca], and; 5. Ignorance [avijja].

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tinguish craving completely.Even though snares are usually made of tough material,

there is no snare as tough as that of craving. Even though aprisoner is shackled with iron or chains, wooden stocks orropes, his chances ofescape aremorethan his chanceof escaping from craving. If a prisonerwants to cut himself freefrom conventional fetters all he needs to find for himself is asharp cutting edge. However, for the fetters of craving, thesharpest knife cannothelp. The only thing that can cut definitively through craving is the wisdom of the attainmentof arahantship. Thosewho wish to endow themselves withthe sword of the arahat's wisdom need first to forgo attachment to sense pleasure, and must strive in the cultivation ofthe Precepts, practising dhutanga austerities and meditation. Only when these virtues have been fully developedcan the sword of the arahat's wisdom be attained, allowingthe practitioner to cut away the fetters of craving for good.3. Craving compared to a spiderThose who are still attached to sense-pleasure are vulnerable to the temptations of desire and anger and ignoranceand are wont to be swept away by the currents of craving.Theyare unable to find a way to slip through craving's net.In this sense, craving is just the same in the way it trapslivingbeings as a spider whichspins a largeweb by whichto trap small insects.

When a spider has finished spinning its web, it is wont tolie in wait at the centre. When other insects get caught in theweb, they awakethe spiderwhichcomes quicklyto suck itsvictim dry. Itsappetite satisfied, thespiderreturnstoitsplaceat the centre of the web — it has no need to go anywhereelse. In just the same way, those who are attached to sense-

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desireand carriedawayby theircraving, and who do nothing but please themselves, never remove themselves fromcraving. Like the spider which spends its whole life in itsweb. If the spider were wise, it would cut itself free from theweb of craving with the sword of the arahat's wisdom onceand for ever.

The wise see the body as no more than excrementThe wise of old, trained themselves to see the filth and impurity ofthehuman bodyin ordertopurge themselves fromthe sensual desire in their minds. They constantly remindthemselves that thephysicalbodyisimpermanent, fashionedfrom its 300 components with craving as the maker —andpackaged in a bagofskin. When thebodyis ornamented, ifviewed only from the outside, it looks attractive enough —but ifyou consider what thebodyislikefrom the insidetoo,you willsoonseethat themajority of thebodyis in fact revolting, smelly, impure,repugnantand filled with excrement,mucus and urine. In reality, the body is no more beautifulthan a huge spot filled with pus, plasma and blood, andbleeding from nine wounds (the bodily openings). Nonetheless, the body remains attractive to those who lackmindfulness and wisdom andwhoareblinded by theirdefilements.

The Physical Body is the Crossroads for SufferingThephysical body issaidtobeconstantly sickbecause it is acrossroads for all kinds of suffering. Anyone who has tomaintain their body has to tend the body's sicknesses dayand night. Thebody cannot evenstay still in a single positionfor longwithout suffering —so the ownerhas to keepshifting position tocope withthediscomfort. Thus thephysical body is said to have a constant disease. Those who are

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wise will use the indications of deterioration in their own

body to wake themselves up to the fact that the body canoffer the spirit no true refuge.The Physical Body is a Storehouse of UnwholesomenessThebody is riddled with the sufferingof old age and dying.It is our physical wants that are at the root of all our stubbornness, pretence and ingratitude. The body is also thebreeding ground for illnesses. Just as a storehouse, made ofdaub and wattle is used to store various sorts of grain, thebody built on its skeletonand coveredwith sinews and skinis the storehouse for sickness, death, stubbornness, pretenceand all forms of unwholesomeness. The wise therefore re

flect and are sobered by the impermanence of the body.The Nine Supreme Transcendental AttainmentsIn contrast to the impermanence of the physical body,transcendental attainments, comprising the Four Paths,the Four Fruits and Nirvana, are beyond the reach of thedeterioration of old-age, sickness and decay. These transcendental attainments can bring the attainer only happiness and prosperity. The Lord Buddha and all thosewho attained Buddhist sainthood for themselves all

praised the nine transcendental attainments as supremeas being the total embodiment of true happiness, freefrom all suffering. True happiness can be attained by anyone reaching the nine transcendental attainments. Theywill go beyond all vengefulness, suffering and will nolonger have any need to strive for happiness via thesenses.

Forgo Sensual Pleasure to Gain LiberationThose who are still thick with defilements are wont to suffer

physicallyand spirituallybecausethe sensual pleasures from

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which they try to derive happiness are themselves of thenature of suffering. The suffering of such people, at rootcomes from their search for sense-pleasure and sense-objects. Even the suffering that comes to us from unjustgovernment, robbery, fire and flood which affects all in the ThreeSpheres, could notaffect those people who took no happinessfrom sense-pleasure andsense-objects. Thusoneshouldstrive with diligence to minimize hankering after sense-pleasures —notbeing deluded bylove, notbeing attachedto sense-pleasures —but cultivating the mind to purity —renouncing the so-called 'pleasures' derived from sense-pleasure and sense-objects in order to effectone's own salvation.

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The Noble Truth ofthe[Cessation ofSuffering /J

When the Lord Buddha had finished his explanation of theorigin of suffering, he continued with an explanation of thecessation of suffering. The essenceof what he taught, basedon the Pali is that the extinguishing ofcraving in the mind isby means of practising the Noble Eightfold Path, that craving is to be removed by means of the Noble Eightfold Pathand that liberationfrom cravingis tobe achievedby havingno further attachments. All of these are elements are of whatthe Lord Buddha called the 'cessation of suffering'.The root of suffering is cravingThe Noble Truth of the Cessation of Suffering [dukkha-nirodha] concerns the extinguishing of craving. There arethose who wonder why this Noble Truth should deal withtheextinguishing ofcravingratherthan dealingdirectlywiththe extinguishing of suffering. However the Lord Buddhawished to extinguish not only the symptoms of suffering,but suffering at its roots. If the practitioner wishes to removeall forms of suffering (from the suffering of birth onwards)he must not forget that the suffering experienced in life isbut thebranchesand twigsofa treewhichhas already grown

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up, but to get rid of the suffering in a way that it will notgrow up again, it is not enough simply to cut off the branchesand the twigs — the tree must be completely uprooted —that is craving, the root of suffering, must be extinguishedfirst.

Extinguishing Suffering means Extinguishing CravingThenecessity of dealing with craving as the origin of suffering instead ofdealingwith sufferingalonecanbe comparedto a cleverlion,continuouslyhunted down by a hunter witha gun. The lion could ensure its safetyby seizing the hunter'sgun — but the safer alternative is to seize the hunter. For aslong as the hunter is still alive the lion is at risk. It is no usefor the lion to waste his time with the bullets or the gun.Similarly, the explanation of the cessation of suffering bythe Lord Buddha deals entirely with uprooting craving. TheLord Buddha could be compared to the lion and craving tothe hunter with his gun. Sufferingwas like the bullets fromthe hunter's gun. Thus the practitioner who wishes to beliberated from all suffering in the cycle of existence shouldfollow the Buddha's example, dealing with suffering at theroot and extinguishing craving.

Every Buddha who has arisen in the world has had themission to uproot craving—but where the Buddhas are saidto conduct themselves like lions, other persuasions of ascetics are said to conduct themselves no better than dogs. Thenature of dogs is to scavenge and to seize anything they findwithout any consideration for what the owner might think.In the same way, ascetics who practice various sorts of self-mortification only add to their own suffering — they sleepon the ground, on thorns, some sit surrounded by fires, somestare at the sun until dusk — all with the belief that such

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practiceswill lead them to an end of suffering—but without realizing that it is only adding to their suffering. Thus itis compared to a dog who seizes whatever it likes from theowner without taking any interest in what the owner maythrow at it.

Buddhists who practise properly, with earnest andperseverence, will eventually be able to remove craving byits roots. In this respect, it can be compared to a gardenerwho must remove weeds in his garden, not just picking thestems and leaves but pulling the weeds up by their roots sothat they cannot regenerate. In this parable, the gardenercan be compared to practitioners who strive in Buddhistpractice. The garden can be compared to the six senses andtheir sense objects [ayatana]which are the breeding groundof craving.

Thus the Lord Buddha taught that craving is the root of allsuffering — if craving can be extinguished then all forms ofsuffering (from the suffering ofbirth onwards) can be extinguished too.How can Craving be extinguished?The Lord Buddha taught that ifwe can overcome our greedyattachments to the things we love in the world, craving canbe overcome too. Thus we can see that the target for ourpractice is to uproot the state of attachment — if we can succeed in uprooting attachment, we can uproot craving too.Craving is engrained at all levels of the sensory processingof our mind. There are a total of ten stages in the sensoryprocess and six sensory channels — giving a total of sixtyplaces (a group of mental phenomena known as the 'Objects of Sensual Delight and Pleasure' [piyarupa satarupa](see Table IIoverleaf) where craving can lurk!

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TABLE II: THE OBJECTS OF SENSUAL DELIGHT AND PLEASURE

Sense Organs

Sense Objects

Sense-Consciousness

Sense-Contact

Sense-Feeling

Sensory Registration(perception)

Sensory Volition

Sense-Craving

Sense Thought-Conception

Sense Discursive

Thought

Eyes Ears Nose Tongue Body Skin Mind

cakkhu sota ghana jivha kaya mano

rupa sadda gandha rasa photthabba dhamma

cakkhu- sota- ghana- jivha- kaya- mano-

vinnana vinnana viniiana vinnana viniiana vinnana

cakkhu- sota- ghana- jivha- kaya- mano-

samphassa samphassa samphassa samphassa samphassa samphassa

cakkhu- sota- ghana- jivha- kaya- mano-

vedana vedana vedana vedana vedana vedana

rupa- sadda- gandha- rasa- photthabba- dhamma-

safina sanna sanfia sanna sanna sanna

rupa- sadda- gandha- rasa- photthabba- dhamma-

sancetana sancetana sancetana sancetana sancetana sancetana

rupa- sadda- gandha- rasa- photthabba- dhamma-

tanha tanha tanha tanha tanha tanha

rupa- sadda- gandha- rasa- photthabba- dhamma-

vitakka vitakka vitakka vitakka vitakka vitakka

rupa- sadda- gandha- rasa- photthabba- dhamma-

vicara vicara vicara vicara vicara vicara

Our sense organs [ajjhattikayatana] are implicated in theattachment we have to sensual pleasures. If we want to extinguish the craving arising because of attachment to visualtemptations, then we have to extinguish them at the eye. Inthe same way, if you want to overcome the attachment topleasures coming via the other senses (sounds, perfumes,tastes, touches and inner experience that falls short of enlightenment) then you have to overcome them at their respective sense organs (ears, nose, tongue, body and mind).

Moreover, the sensual objects [bahirayatana] are implicated in the attachment we have to sensual pleasures. Asattachment to things has roots in the objects themselves, wehave to extinguish them also, at the object itself. If we areattached to certain pleasurable sights then we have to extinguish attachment at that visual object too. In the same way,if you want to overcome the attachment to pleasures coming via the other senses (sounds, perfumes, tastes, touchesand inner experience that falls short of enlightenment) thenwe have to overcome them at their respective objects (sounds,perfumes, tastes, touches and inner experience that falls shortof enlightenment).

Moreover, our consciousness [vinhana] is implicated inour attachment to sense pleasure. Byconsciousness, we meanthe awareness of the objects arising in the senses. Each ofthe senses has its own channel of consciousness — therefore

there are a further six areas in which the practitioner needsto extinguish craving — visual consciousness [cakkhu-vinnana], auditory consciousness [sota-vinnana], olfactoryconsciousness [ghana-vihhana], gastatory consciousness[jivha-vinhana] tactile consciousness [kaya-vinnana] andmental consciousness [mano-uinnana].

Moreover, the contact [samphassa] between the three

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previous factors — senses, sense objects and sense-consciousness — is implicated in the attachment we have tosensual pleasures. Again, each of the six senses has itsown channel of sense-contact therefore there are a fur

ther six areas in which the practitioner needs to extinguishcraving — visual contact [cakkhu-samphassa], auditorycontact [sota-samphassa], olfactory contact [ghana-samphassa], gastatory contact [jivha-samphassa] tactilecontact [kaya-samphassa] and mental contact [mano-samphassa].

Moreover, the pleasurable feeling [vedana] arising fromthe aforementioned contact is implicated in the attachmentwe have to sensual pleasures. Again, each of the six senseshas its own channel of sense-feeling therefore there are afurther six areas in which the practitioner needs to extinguish craving — visual feeling [cakkhu-vedana], auditoryfeeling [sota-vedana], olfactory feeling [ghana-vedana],gastatory feeling [jivha-vedana], tactile feeling [kaya-vedana] and mental feeling [mano-vedana].

Moreover, the perception (sensory registration) [sahha]arising from the aforementioned feeling is implicated in theattachment we have to sensual pleasures. Again, each of thesix senses has its own channel of sense-perception thereforethere are a further six areas in which the practitioner needsto extinguish craving — visual perception [rupa-sahfia],auditory perception [sadda-sahha], olfactory perception[gandha-sanna], gastatory perception [rasa-sanna], tactileperception [photthabba-sanha] and mental perception[dhamma-sahna].

Moreover, the volition concerning our sensual objects, orour choice of sensual objects or our will directed at sensualobjects [sancetana] arising from the aforementioned sensory

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registration is implicated in the attachment we have to sensual pleasures. Again, each of the six senses has its own channel of sense-volition thereforethere are a further six areas inwhich the practitioner needs to extinguish craving —volitions concerning visual images [rupa-sancetana],volitions concerning sounds [sadda-sancetand], volitionsconcerning perfumes \gandha-sancetana\, volitions concerning tastes [rasa-sancetand], volition concerning bodilysensations \photthabba-sancetand] andvolition concerningof the mentalobjects [dhamma-sancetand].

Moreover, thecraving [tanhd] concerning oursensual objects arising from the aforementioned sensory volitions isimplicated inthe attachment we have to sensual pleasures.Again, each of the six senses has its own channel of sense-craving therefore there are a further six areas inwhich thepractitioner needs to extinguish craving —craving concerning visual images [rupa-tanhd], craving concerning sounds[sadda-tanhd], craving concerning perfumes \gandha-tanhd], craving concerning tastes [rasa-tanhd], craving concerning bodily sensations \photthabba-tanhd] and cravingconcerning ofthe mental objects [dhamma-tanhd].

Moreover, thethought-conception [vitaka] concerning oursensual objects arising from the aforementioned sensorycraving is implicated in the attachment we have to sensualpleasures. Agaik each of the six senses has its own channelof sensory thought-conception therefore there are a furthersixareas in whichthepractitioner needsto extinguish craving —thought-conception concerning visual images [rupa-vitaka], thought-conception concerning sounds [sadda-vitaka], thought-conception concerning perfumes \gandha-vitaka], thought-conception concerning tastes [rasa-vitaka],thought-conception concerning bodily sensations

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\photthabba-vitaka] and thought-conception concerning ofthe mental objects[dhamma-vitaka].

Moreover, the discursive thought [vicdra] concerning oursensual objects arising from the aforementioned sensorythought-conception isimplicated in theattachment wehaveto sensual pleasures. Again, each of the six senses has itsown channel ofsensory discursive thought therefore therearea further six areas inwhich the practitioner needs toextinguish craving —discursive thought concerning visualimages [rupa-vicara], discursive thought concerningsounds[sadda-vicdra], discursive thought concerning perfumes\gandha-vicdra], discursive thoughtconcerning tastes [rasa-vicara], discursive thought concerning bodily objects[photthabba-vicara] and discursive thought concerning ofthe mental objects [dhamma-vicdra].Thus, the emotions of pleasurable attachment concerningthe sensory process ofall sixsense-channels need to be overcome.Only when they have been overcomeat all levels andinall sense-channels can the extinguishing of suffering beachieved.

Numerousare those who haveattainedBuddhistSainthoodThe mechanism of overcoming suffering requires the practitioner completely to uproot craving from the mind bytranscendental extinction [samucchedapahdna] (i.e. raising themind above the temptation ofcraving rather than just sensual restraint). Such extinction of craving is a task alreadyexemplified by the Buddha. The tool he used to overcomecraving was the practice of the Noble Eightfold Path untilattaining Nirvana. "Nirvana" is a word used interchangeably with theword 'nirodha' (extinction, cessation).

Not just the Buddha, butall who practise the Noble Eight-

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fold Path diligently to the extent they are prepared to lay.down their life for their practice, have the chance to uprootcraving from the mind by transcendental extinction — byattaining the various levels of Buddhist sainthood according to their own potential. There are many documented examples of those who have managed to follow in the Buddha's footsteps — there are the eighty outstanding malearahant-disciples of the Lord Buddha and numerous outstanding female arahant-disciples — recorded by name inthe Buddhist scriptures and today's Buddhist history textbooks. Furthermore there are 1,250 arahants who assembledmiraculously on Magha Puja Day, nine months after the LordBuddha's enlightenment to hear the preaching of theOvadapatimokkha1.

Furthermore, there are multitudes who faithfully devotetheir lives to the practice of the Noble Eightfold Path withsteadfast faith in the existenceof Nirvana as the highest aimin life — and those people will also eventually attain thevarious levels of Buddhist sainthood according to their potential. Such Buddhist nobles have overcome craving, eventhough some have not yet attained Nirvana — they haveseen and known Nirvana via their Dhamma eye i.e. bymeditational insight.

Even though it is more than 2,500years since the Lord Buddha entered Parinirvana — a long passage of time whichhas inevitably caused some details of His Teachings to belost or distorted — even to the present day there are stillthose who faithfully devote their lives to the study and the

1.The Ovadapatimokkha is a teaching which contains the most basic principles of Buddhism, sometimes referred to as the 'heart of Buddhist teachings' given in three verses —a sermon delivered by the Buddha to 1,250spontaneously assembled arahants at VeluvanaGrove on the full-moon day of the third month [Magha].

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practice of the Middle Wayuntil attaining levels of Buddhistsainthood according to their potential. All the evidence thatis left by some Buddhist saints is their scriptural testimonies, but some are still around, even to the present day.The Noble Monk who discovered the Dhammakaya TraditionPhramonkolthepmuni, (Luang Phaw Wat Paknam Bhasi-charoen) is well known and respected by all Buddhists inThailand and beyond. Even though it is several decades sincehis death, his picture still hangs in inumerable homes andworkplaces of those in the Thai and Chinese communities.The tales of the powers and sanctity of Luang Phaw WatPaknam which he used to help his followers still abound.

Luang Phaw Wat Paknam heired from Supanburi province in Thailand and before ordaining was known as SodhMikaewnoi. He became disgusted with the superficiality ofhis working life and at the tender age of twenty-two committed himself to lifelong ordination as a Buddhist monk.He dedicated himself to Buddhist academic studies until he

felt that the educational resources at his home temple inSongpinong, Supanburi were limiting him. He continuedhis studies in Bangkok — academic studies and alsomeditational studies, the latter for which he trained withthe utmost strictness. The Dhammakaya Tradition is whathe discovered as the result of all his efforts.

In his sermons, Luang Phaw Wat Paknam explained thatthe Dhammakaya Tradition (i.e. the method for attainingDhammakaya) is what the Lord Buddha used in the training of sentient beings from the earliest days of his dispensation. Even the teachings on 'ayatana-nibbana' and'dhammakaya' which are prominent features of theDhammakaya Tradition, are present in the Buddhist scriptures, but they are not sufficientlywell explained in the com-

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mentaries for most people to understand. The knowledgeof Dhammakaya is said to have diminished and eventuallyfor some unknown reason, disappeared from Buddhism approximately 500 years after theParinibbana oftheLordBuddha.

After rediscovering the Dhammakaya tradition, LuangPhaw Wat Paknam devoted the rest of his life to the teaching of the tradition. He recognized the exceptional purityand precision of the traditionand saw the potential benefitit could bring to societyat large. Luang Phaw Wat Paknamwas thus engaged in outreach programmes for theDhammakaya Tradition for approximately forty years ofhis life. The fruits of his efforts have made the DhammakayaTradition recognized by countless temples and adherents inBangkok, upcountry Thailand and abroad. Indeed, anyonewho practises the Dhammakaya Tradition in earnest willsurely see results in proportion to their efforts.Majjhima Patipada is the Middle Way of practiceIn the Lord Buddha's first sermon to the group of five initialdisciples he advocated tosteer between theextremes ofsensual indulgence [kamasukallikanuyoga] and self mortification [attakilamathanuyoga] in one's practice. He said thatthe way of practise one should aim for is the Middle Way[majjhima patipada] which the Lord Buddha had alreadypractised to completion.

How can we know whether what we are practising is theMiddle Way? In theoretical terms,we can know that we areon the right track if we are practising the Noble EightfoldPath — or more briefly if we are practising self-discipline[sila], meditation [samddhi] and wisdom [panha] — thenthese are also the theoretical essentials of the Middle Way

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In terms of practice however,Luang Phaw WatPaknam explained how wecan know we are practising theMiddle Wayin thesermonhe gaveontheDhammacakkapavattana Suttaon 3 January 1955. He explained that the word 'Middle' inthe term 'Middle Way' is indeed used in a very profoundway — but in a way which has for a long time been overlooked. He explained that the practice [dhamma] that is 'inthe middle' is 'bringing one's mind to a standstill at the middle of the human body'. The exact position of the centralpoint of the body can be pictured by imagining two thinthreads —one running horizontally from the navel directlythrough theback —theother running horizontally from oneside to the other on the same level. At the intersection of thetwo threads is a point no larger than a needlepoint. This iscalled the sixthbaseof themind.Two fingers' breadths verticallyabove this intersection is the seventh base of the mind,or the precise centralpoint of the body.

This seventh base ofthemind iswhere themindbelongs.Furthermore, the centre of thebodyis where the Sphere ofDhamma of the human body is to be found. The Sphere ofDhamma is about thesize oftheyolk ofa chicken's eggbutis clear and transparent. At the time when we are born, webring our mind to a standstill at the centre of this SphereofDhamma and this is what allows us to be born human. Whenwe are asleep, the mind comes to rest at the centre of thisSphere of Dhamma. Even when we die, the mind comes backto rest at the centre of this Sphere of Dhamma. It is for thisreason that the sphere is called the 'Sphere of Dhamma' —itis what gives us human form, it is the place through whichour life comes and goes and when we sleep it is the placethrough which our consciousness comes (wakes) and goes

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(sleeps).LuangPhawWat Paknam explained thattheability tobring

our mind to a standstill at this centre of the body is what wecall 'majjhima' or 'centring'. When the mind comes to astandstill at the centre of the body, it can no longer be considered in terms of good, evil,merit or demerit — and it iscompletely free of the two extremes of sensual indulgence[kdmasukallikdnuyoga] and self-mortification [attakilamathanuyoga] — it is the trailhead of the pathway towards the arahatship. This is the meaning of the Buddha'swords in the Dhammacakkapavattana Sutta:

Tathdgatena abhisambuddhd(Thus has the Tathagata known through

{His} supreme wisdom)

When we are able to bring the mind to a standstill at thecentre of the Sphere of Dhamma that allow us to take human form, then this is where the mind belongs. Once we areable to practise this optimally, then this is what we can calltheEightfold Path—whenalleight components ofthePatharerepresented at thecentre ofthebodyaclearbrightspherewill arise at the centre of the body which we call the Sphereof the Initial Path or 'Pathama Magga' Sphere or Dhammanupassanasatipatthana Sphere. Itwillbe mirror-brightandappear the size of the sun or the moon and situated at thecentre of the Sphere of Dhamma that allows us to take human form. When we bring the mind to a standstill at thecentre of the Dhammanupassanasatipatthana Sphere, theSphere of Self-Discipline [sila] will be attained. When webring the mind to a standstill at the centre of the Sphere ofSelf-Discipline, theSphere ofConcentration [samddhi] willbe attained. When we bring the mind to a standstill at the

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centre of the Sphere of Concentration, the Sphere of Wisdom [pafind] willbe attained.Whenwe bring the mind to astandstill at the centreof the Sphere ofWisdom, the Sphereof Liberation [vimutti] willbe attained. Whenwe bring themind to a standstill at the centre of the Sphere of Liberation,the Sphere of Seeing and Knowledge of Liberation[vimuttindnadassana] will be attained. When the mind isbrought to a standstill at the centreof the Sphereof the Seeing and Knowledge ofLiberation the AstralBody or SubtleHuman Body will be attained.

Alltheabove represents thesequence offollowing theMiddle Way which the Lord Buddha followed for Himself withHis supreme wisdom to the point of enlightenment. Whenthemindreaches theSubtle Human Body inside, thePhysical or Coarse Human body has fulfilled its duty. Now it isup to the Subtle Human Body to continuethe process.

When we bring the mind to a standstill at the centre of theSphere of Dhamma which allows the Subtle Human bodyto arise, the Dhammanupassanasatipatthana Sphere willarise. When we bring the mind to a standstill at the centre ofthis Dhammanupassanasatipatthana Sphere, the SphereofSelf-Discipline [sila] willbe attained. Whenwe bring themind to a standstill at the centre of the Sphere of Self-Discipline, the Sphere of Concentration [samddhi] will be attained. When we bring the mind to a standstill at the centreof the Sphere of Concentration, the Sphere of Wisdom[pafind] willbe attained.Whenwebring the mind to a standstill at the centre of the Sphere of Wisdom, the Sphere ofLiberation [vimutti] will be attained. When we bring themind to a standstill at the centre of the Sphere of Liberation,the Sphere of Seeing and Knowledge of Liberation

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[vimuttindnadassana] will be attained. When the mind isbrought to a standstill at the centre of the Sphere of the Seeing and Knowledge of Liberation the Angelic Body will beattained.

By now the sequence of the Middle Way will be more apparent to the reader — the sequence of inner spheres thatleads from the Coarse Human Body to the Subtle HumanBody is the same as that which leads from the Subtle Human Body to the Angelic Body — that is to bring the mindto a standstill successively at Dhammanupassanasatipatthana, the Sphere of Self-Discipline, the Sphere of Concentration, the Sphere of Wisdom, the Sphere of Liberation andthe Sphere of Seeing and Knowledge of Liberation—in thatorder.

By channelling the mind in an equivalent way the mind ofthe Coarse Angelic Body will attain the Subtle Angelic Body,the mind of the SubtleAngelicBodywill attain the Coarse Form-Brahma Body, the mind of the Coarse Form-Brahma Bodywill attain the SubtleForm-Brahma Body, the mind of the Subtle Form-Brahma Bodv will attain the Coarse Formless-

Brahma Body, the mind ofthe CoarseFormless-Brahma Bodywill attain the Subtle Formless-Brahma Body and the mind ofthe Subtle Formless-Brahma Body will attain the DhammaBody — the first body of enlightenment [dhammakaya].

This process of channelling the mind is what the Lord Buddha referred to as 'seeing the body within the body' whichcan be compared to a long journey where we need to transitsuccessively from one different sort of vehicle to another inorder to reach our destination (as described in the Ratha-vinita Sutta M.i.l45ff.)—we might hire a taxi from our hometo the river shore, from there we cross the river on a ferry to

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reach the station, from there we take the train to the airportand eventually take the aeroplane that will take us to ourdestination.

All the various inner spheres and bodies all the way fromthePhysical HumanBody inwards to theDhamma Body areall nested within one another at the seventh base of the mind.

The Dhamma Body is made ofTranscendental AggregatesLuang PhawWat Paknam explained thattheDhamma Bodyis similar in shape and form to a Buddha image (of the sortwith a lotus bud on the topknot) — but crystal clear andsparkling like a mirror —exquisitely beautiful and proportioned. The Dhamma Body is the most refined of all the inner bodies described so far —and itself exists at differinglevels of refinement — the Coarse Dhammakaya GotrabhuBody, the Subtle Dhammakaya Gotrabhu Body, the CoarseDhammakaya Sotapana, the Subtle DhammakayaSotapana Body, the Coarse Dhammakaya SakidagamiBody, the Subtle Dhammakaya Sakidagami Body, theCoarseDhammakaya Anagami Body, the SubtleAnagamiBody, the CoarseDhammakaya ArahantBodyand the SubtleDhammakaya ArahantBody. Fromtheteachings ofPhra-rajbhavanavisudh (Chaiboon Dhammajayo) present abbotof WatPhra Dhammakaya the only reason that there is differentiation between the different levels of the Dhamma

Bodies is because the amount of subtle defilements that remain for eachlevelofDhammaBodyare different. If a largenumber of defilements still remain then the Dhamma Bodywill be the 'Dhammakaya Gotrabhu'. If defilements are relatively less then it will be the 'Dhammakaya Sotapana'. Ifthe defilements are still less then it will be the 'DhammakayaSakidagami'. If even less, it will be the 'DhammakayaAnagami' — and if no defilements remain at all, it will be

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called the 'Coarse Dhammakaya Arahant' or the 'SubtleDhammakaya Arahant' — the latter two being the bodiesofenlightenment ofthe arahant. TheDhammakayas are alltranscendental [lokuttara] in nature — that is they are notmade up ofconventional aggregates [khanda] but aremadeup of pure aggregates [dhammakhanda] — the physicalform, feeling, perception, memory and cognition still existat the level of the Dhamma Body, but they are all purified tothe point ofperfection. By contrastthe aggregatesthat makeup the body at the levelofthe human, angel,Form-Brahmaand Formless-Brahma are still on the mundane level [lokiya]and lead the owner of those bodies to be reborn further in

the cycle of existence.Meditators who channel their mind through the Middle

Way at the centreofthebodyfrom thePhysical Human Bodyto the Subtle Formless-Brahma Body are still meditatingonly at the levelofCalm [samatha]. Theeyesof these aforementioned bodies are still blind to the way in which the aggregates are subject to the Three Characteristics [ti-lakkhand]. Only when the mind can attain the DhammaBodycan one's meditationbe said to have reached the stageof Insight [vipassana] —because only then are you able tosee for yourself that the aggregates are subject to the ThreeCharacteristics of impermanence [aniccd], suffering[dukkha] and not-self [anattd].

Dhammakaya is the Body of EnlightenmentWhat is the true meaning of 'insight' [vipassana] meditation? In fact insight is insightful vision or seeing things according to their true nature, seeing them thoroughly fromevery perspective. The 'Dhamma' eye is the eye of the 'Bodyof Dhamma' which has the ability to penetrate to the truth,especially to know the originsofdefilements, how they come

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to enslave the mind and how we can overcome them. This isa major difference from the naked (physical) eye to whichthe defilements are invisible. The limits of our human sensesare to know the manifest symptoms of defilements — forexample we realize "thesearethesignsofgreed","thesearethe signs of hatred", "theseare the signs of delusion". Human senseshave no way ofdetecting the working of defilements,and therefore wehaveno way ofevenknowinghowto start removing those defilements from the mind. It is nowonder that we lack the wisdom to transcend those defilements absolutely [samucceda-virati] —and that iswhy weare stuck as the victims of our own suffering without anyhope of escape.

Bycontrast, the eye of the Dhamma Body is able to penetrate and imderstand the nature of all things all the wayfrom the root of the cause to the implications of the effects—that is why the Dhamma Bodyis able to transcend suffering. Thus the DhammaBody is what enablesinsight —theDhammakaya is what 'sees'. Besides 'seeing' the Dhammakaya is also what 'knows' — furnishing a penetratingunderstanding by use of its 'jewel knowing' [hdna-ratana]—to the point of liberationfromthose things, and attainingpermanence [niccam], happiness [sukham] and true self[attd] —a true selfthat is the embodiment ofhappiness (withno trace of suffering)and unchangability. Thus the DhammaBody is every human's body of enlightenment. It is a transcendental [lokuttara] body which is beyond the reach ofdefilements. It is a body which is to be found within everyone of us without exception.

Meditators who attain the Dhamma Body to the degreethat their mind becomes irreversibly unified with the

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Dhamma Body, thereby make themselves invulnerable tothe action of defilements. In the past we might have beenunable togive upunwholesome behaviours (such asdrinking alcohol) inspite of knowing the damage itwas doing toour body and mind, because of the influence of our defilements. Furthermore we might have been too lazy to dowholesome things (like practising meditation) even thoughwe knew the value ofdoing them, because of the action ofdefilements. It is only by attaining the Dhamma Body inside that one can definitively overcome the action of one'sdefilements—but foraslongasonehasnotyetattainedtheDhamma Body, one will be continually defeated by one'sdefilements.

The Dhamma Body orthe Dhammakaya is theessence ofBuddhism. Allof the teachings of the Lord^uddha are derived from the fact that He managed to attain and becomeinseparably unified with the Body of Enlightenment insideHimself, as illustrated by his exhortion:

Dhammakdyo aham itipi(My essence is the Dhammakaya)

At that point the mind of the Lord Buddha had become definitively disconnected from all the inner bodies nested atthe seventh base of the mind, from the human physical bodyto the Dhammakaya Anagami Body and became permanently united with the Dhammakaya Arahat, whetherasleep, awake, standing, walking, sitting or lying down asthe 'arahatta samma sambuddha'.

Every teaching given by the Lord Buddha derived fromthe wisdom of the 'arahatta samma sambuddha' who hadfreed himself of all defilement. Whether it be greed, hatredordelusion andallthehigher andlower fetters [samyojana]

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with whichhis mind had beenengrained for countless lifetimes polluting his thoughts, speech and actions — whichhad led to retribution andleading tohiscontinuing rebirthin the cycle ofexistence —hehad freed himself ofall impurities in the mind. The Dhammakaya Arahat Body of theBuddha hadpurged himself ofall defilements like gold orewhich has been purified of all impurities by solvent untilnothing remains but pure gold. At the pointof enlightenment theDhamma Body which iscomposed entirely ofpurified aggregates manifested itself in His mind on the fullmoon dayofthemonth ofVisakha. It was on this day thatthe Lord Buddha attained sa-upadisesa nibbdna. Forty fiveyears later when the Lord Buddha passed away (intoparinibbana) he attained anupadisesa nibbdna.Pathama Magga is the Trailhead to NirvanaPractising the Middle Way isthus practising the Noble Eightfold Path. Ifpractised properly, alleight components of thepathwill come together asapuretranslucent sphere. At thesmallest it will appear tobethe size ofa star. Onaverage itwill appear to be the size ofthe full moon. At its largest itwill appear to be the size of the sun. It appears at the seventh base of the mind and is referred to as the 'PathamaMagga' Sphere or 'Sphere of the Initial Path' or 'Dhammanupassanasatipatthana Sphere' whichisa signto themeditator that they have attained the trailhead of the path todyatana nibbdna.

The 'Pathama Magga' spherehas the specialcharacteristicofbeingexceptionallybright,situated at the seventhbaseof themind, and will bevisible continuously. When fallingasleep,you will fallasleepjoyfully, wake refreshed,at workyou will find yourself able to work earnestly achieving allyour goals without tiring yourself in the process, without

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thetemptation oflooking for rewards incorruptionorpower.Your memory and wits will besharpened and your thinking will be fluent and creative allowing you tofind constructivesolutions to problems. However, the Pathama MaggaSphere doesn't lead the meditator tosit on his laurels —itcomes with the knowledge that it is only the trailhead toNirvana and that there is still a long way further to go.

Therefore, it is still necessary to cultivate the mind furthertowards yet higher levels ofhappiness and success. Themeditator needs to 'letgo'ofthe PathamaMagga Sphere andtheway that is done is to bring the mind to a standstill at thecentre of it. Once the mind is at a standstill, the PathamaMagga sphere will enlarge insize just like ripples onthewater's surface enlarge insize after a stone hasbeenthrownin apond. When the sphere is enlarged, the mind will beable tochannel through the centre of the sphere (the "centre of thecentre") passing through various inner spheres andbodies asalready described, until eventually the DhammakayaArahatBody isreached. Attaining the Dhamma Body isourfirst contactwith sa-upadisesa Nirvanawhichwilleventuallylead usto enter upon dyatana nibbdna.Some Definitions of Vocabulary concerning NirvanaIn the above passages, you will have already have met severalnewitems ofvocabularyconcerningNirvana andat thispointitisworth pausing inorder toclarify their definitions:

1.Nirvana with residualaggregates (Sa-upddisesaNirvana[Nibbdna]) is our experience of Nirvana as a mental state —that isourliving experience ofNirvana—we don'thave todiefirst and be reborn to attain it. We touch upon Nirvana in ourexperiencewhenwehavepurifiedourmind from all defilementsbut our five aggregates [khandha] have not yet broken up.Dhammakaya will bemanifest inside ourselves imparting the

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same happiness tousasifwewere really indyatana nibbdna—but wearestill 'alive' in ourhuman body.

2. Nirvana without residual aggregates (AnupddisesaNirvana [Nibbdna]) is the Nirvana that is a realm of "existence" outside our body and mind. Sometimes it is called'posthumous' Nirvana because youcanonlygo there afterthebreaking up ofyourfive aggregates for thelasttime (onewill not be reborn again). TheDhammakaya which onehasattained by touching upon sa-upadisesa nibbdna will bedrawn through the centre and enter upon anupddisesanibbdna. This latter attainment is what we call 'dyatananibbdna' whichis thequestofallNoble Ones. Thusdyatananibbdna is the location of Nirvana.

3. The 'sphere' or 'location' of Nirvana (Ayatana Nirvana [Nibbdna]) actually exists but it is not made up ofnormal elements like earth, water, wind and fire in the samewayas things we canseewiththenakedeye. It isneither inthis world or another world. It is not the sun, the moon orthestarsbecause allofthose things arestillwithin theThreeSpheres [bhava] and are hence mundane [lokiya]. NirvanaisoutsidetheThreeSpheres and is trancendental [lokuttara].InNirvana there isnomovement, nocoming orgoing. Thosewho have attained the path of Buddhist sainthood are ableto see past Buddhas sitting deep in meditation [nirodhasamdpati] in dyatana nibbdna, more numerous than all thegrains of sand in the four oceans. All that remains of themare their Dhamma Bodies — but Dhamma Bodies more exquisite than any Dhamma Body you can perceive withinyourself — Dhamma Bodies that are self-sufficient withboundless happiness independent ofany outside influence— because the mind of those Buddhas has transcended allsuffering entirely,having attained the true fulfilment of life.

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The Noble Truth of the Cessationof Suffering:A ConclusionTheLordBuddha taught that the cessation ofsuffering canbe effected by extinguishing all craving through the practice oftheNoble Eightfold Path —uprooting it irreversiblyfromthe mind [samucchedapahdna]. Oncecravinghas beenextinguished, suffering cannot return —and this iswhy theNoble Truth of the Cessation of Suffering is sometimesknown by the epithet 'the extinguishing of suffering'. It isour nature for the mind to be the prime mover in all thingsin keepingwith the Buddhist proverb:

Manopubbangamd dhamma .. .Phenomena arepreceded by the mind,are led by the

mind, succeed through the mind

Thus,whetherwefeel happiness orsuffering depends on ourstate ofmind—whether we aresubject to RightView[sammaditthi] or False View [miccha ditthi] depends on our mind—no other factor is so important—and this is why in Buddhism weputsomuch emphasis onthe training ofthemind.In connection with the training of the mind Phra-monkolthepmuni (Luang Phaw Wat Paknam) taught that'stopping isthe secret ofall success'. By 'stopping' hemeantbringing the mind toa natural standstill at the seventh baseof the mind. Our mind is composedof perception, filtering,processing andknowing (see diagram p.127) which each havethe form of consecutively nested spheres in the mind. Theoutermost sphere is the sphere ofperception and the innermost one is the sphere of knowing. For as long as all fourspheres are nested together atthe centre ofthe body, you willbeable toperceive thetrailhead toNirvana (Pathama Maggasphere). However, for most people, for most ofthetime, themind tends tobe distractedawayfromthe centreof the body

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and the four different functions of the mind are scattered intheir separate directions like a group of people unable towork as ateam —they cannot pool their abilities efficiently.

By 'all success' Luang Phaw Wat Paknam meant all thesorts ofsuccess you can think of, butheemphasized successat the levelof transcendental [lokuttara] attainment. If oneis able to bring the mind to a standstill to the point whereone can attain the Pathama Magga sphere, one will overcome all reluctance further to cultivate the path towardsNirvana. Thus the real meaning of 'all success' is the certainty of attaining Nirvana.

It is for this reason that Luang Phaw Wat Paknam oftenexplained the word 'nirodha' as 'stopping' when he gavesermons — bringing the mind to a standstill at the seventhbase of the mind which will eventually lead to liberation.However, insome ofhissermons, Luang Phaw Wat Paknamreferred to 'nirodha' as 'extinguishing' —and in such a casehe taught that you can attain extinction by cultivating self-discipline [sila], concentration [samddhi] and wisdom[pahna] —and that there is no other way of attaining extinction. However, all ofthese things only become manifestif one can attain the eye of the Dhammakaya and use thewisdom of the Dhammakaya. Thus the Noble Truth of theCessation of Suffering means the extinguishing of cravingor the bringing of the mind to a standstill because both thesethings are thebeacons which light the pathway toNirvana.

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The Noble Truth ofthe Path tothe Cessation ofSuffering

Thefinalof the four Truths of the NobleOnes taught by theLord Buddha was the Path to the Cessationof Suffering (orthe Noble Eightfold Path) — the way to extinguish all suffering and attain Nirvana. This is the Path always followedby the Noble Ones (amongst whom the Lord Buddha wassupreme) because this path is the only way by which thedefilements and desirescanbe definitivelyovercome on theway to the final destination of Nirvana.

The Noble Eightfold PathThe Noble Eightfold Path comprises:

1. Right View [Samma Ditthi]2. Right Intention [Samma Sankappa]3. Right Speech [Samma Vdcd]4. Right Action [Samma Kammanta]5. Right Livelihood [Samma Ajiva]6. Right Effort [Samma Vdydma]7. Right Mindfulness [Samma Sati]8. Right Concentration [Samma Samddhi]

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1. Right ViewThe Buddha taught that Right View is a fiercely accurateunderstanding of life and the world based on the benchmark of Nirvana, a thorough understanding of all four Noble Truths, and practice for the removal of ignorance andcraving.

2. Right IntentionRight Intention refers to the wholesome thoughts or intentions which leads us to be generous, keep the Precepts andmeditate. It is intention that is free from vengefulness orthought toharm others. Onthecontrary it is intentionfilledwith the compassion of the fourDivineAbidings [brahma-vihdra]: loving-kindness, compassion, sympathetic joyandequanimity.3. Right SpeechRightSpeech is what remains whenwe abstainfromspeaking in any of the following four ways:

Telling Lies [musdvddd]: We must abstainfromtellingliesor speakingin a way that webenefitat others' expense;

Divisive Speech [pisundvdcd]: We must abstain fromspeech that creates disharmony or brings suffering, anger or damage to others;

Harsh Speech [pharusavdcd]: We must abstainfromswearing and insulting others;

Idle Chatter [samphappaldvdcd]: We must abstain fromsuperfluousspeech or purposeless speech.

4. Right ActionRight Action is what remains whenwe abstain from doingany of the following three sorts of actions:

Killing living beings [pdndtipdtd];

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Stealing [adinndddnd]: Taking that which is not given;Committing adultery [kdmesumicchdcdrd]: abstaining

from sexual relations outside marriage.5. Right LivelihoodThe Lord Buddha taught his monks to avoid earning theirliving in a dishonest way — especially trying to impresssupporters into making offerings by claiming mental attainments not yet reached, being a witch doctor or an alternative doctor. Furthermore monks should live by almsround,not by begging nor making requests of strangers nor investing money — monks should live in an honest way in theways recommended by the Noble Ones.6. Right EffortRight Effort is composed of the Four Foundations of Effort,namely:

Avoidance ofevils not yet done [samvara-padhdna];Abandonment ofevils already done [pahdna-padhdna];Development ofvirtuesnot yet done[bhdvand-padhdna];Maintainance ofvirtues alreadymastered[anurakkhana-

padhdna].

7. Right MindfulnessThe Four Foundations of Mindfulness comprise:

Mindfulness of the body [kdydnupassandsatipatthdna];Mindfulness ofthefeelings [vedandnupassandsatipatthdna]9,Mindfulness of the mind [cittdnupassandsatipatthdna];Mindfulness ofmentalphenomena [dhammanupassanasatipatthana].

7.1 Mindfulness of the Body in the BodyMindfulness of the body means being able to see and consider one's inner bodies continuously — to see the variousinner bodies that are nested in inner dimensions of our physical human body, all the way from our subtle human body

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(also calledthe 'astral body' or 'dream body') all the way upto the various bodies of enlightenment.

Themeditatorcanseeand consider bodieswithin thebodyby settling their attention to the centreof the body (the seventh base of the mind).Whenthe mind is firmlysettled andis properly adjusted (brought to a standstill) a bright spherewill arise at the centre of the body. This sphere is known asthe Pathama Magga Sphere [Dhammanupassanasatipatthana Sphere]. Bringing your attention at the point at thecentreof the sphere,it willenlarge until it is so large that itsedges disappear over the horizon. A new sphere brighterand clearer than the last will appear at the centre which iscalled the sphere of self-discipline. In the same way, thesphere of concentration, the sphere of wisdom, the sphereof liberation, the sphere of knowledge and vision of liberation can be attained in sequence. If one stops one's mind atthe point at the centreof the sphere,it will enlarge until it isso large that its edges disappear overthe horizonallowingone to see the subtle human body inside —an inner bodythat looks the same as the physical body, but more radiant.On attaining the subtlehuman body,the realizationwill arisein the mind that "Thereis more to life than just the physicalbody. Thephysical bodyisjusttheoutermostlayer," and "lifedoesn't finish at the grave because there is still life inside,independent ofthe physical body." Theouterbody will suddenly seem like no more than a house where one resides temporarily. Once one has seen the physicalbody (for the firsttime) accordingto its reality, one will be able to 'let go' of it— allowing the mind to go deeper and become unified withthe subtle materialbody. One will have no more feeling ofsentimentality for the physical body nor any of the otherthings associated with it such as children, husband, wife or

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wealth. As the majority of sorts of suffering concerns material things, having attained the subtle human body, the mind,being unified with the subtle human body, is safely withdrawn beyond the reach of that suffering.

The reason why most people get upset about things is because they have not yet managed to attain the subtle humanbody — and consequently are still attached to their bodyand their possessions. Even though they might try to rationalize intellectually according to the teaching of the Buddhaand try to convince themselves that "All things are of a nature of impermanence, suffering and not-self — they arise,exist for a time and then decay," however, it is no more thana conceptualization. Such a thought might seem to consoleone for a while, but it doesn't make the suffering go away.Such thinking might even increase one's suffering becauseit will only increase one's disappointment that one can't manage to make the suffering go away. It cannot remove thesource of the suffering at its roots by the method of transcending [samuccheda-virati]. This is the reason why theLord Buddha taught us to practice by meditating to the pointwhere we can see and consider the bodies within the body.

Once one has attained the subtle human body, having significantly reduced one's suffering by loosening the fettersof 'clinging' [updddna], there will be a feeling of refreshed-ness, joy and happiness which arises from within the mind— giving the meditator the inspiration they need for themind to enter yet deeper on the central axis — and the deeperthe meditator can go, the stronger will be the feeling of suchinner happiness.

The nature of all the inner bodies is to have their centres

all aligned with the centre of the physical body (seventh baseof the mind). Thus, simply by settling the mind further at

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the centre of the body, in the same way as described earlier,in entering the centre of the Pathama Magga Sphere, successive inner bodies can be attained, going further insidethe subtle human body — the angelic body, the subtle angelic body, theform-Brahma body, thesubtleform-Brahmabody, the formless Brahma-body, the subtle formlessBrahma-body and eventually the body of enlightenment[Dhammakaya] — each with their own life and mind.

The mind of the Dhammakaya is endowed with specialknowledge allowing the meditator to see that the variousbodies, all the way from the human body to the subtle formless Brahma-body are all composed of the Five Aggregates[khandha]and are hence subjectto the influence of the ThreeSigns[tilakkhana], namely: impermanence [aniccam], suffering [dukkham] and not-self [anattd]. None of thesebodies transcend the mundane level of existence — they areworldly [lokiya]. Theyareallstillin thevicious circle ofcausation between defilements [kilesa], action [kamma] andretribution [vipdka].

Bycontrast, the further up the scaleof purity of the various bodies of enlightenment, the more radiant and blissfulthe mind becomes. The bodies of enlightenment are transcendental [lokuttara] and are beyond the influence of theThree Signsbecause they are not made of mundane Aggregates but transcendental Aggregates [dhammakhandha].The knowledge contained in the bodies of enlightenmentwhich allows the meditator to consider the Three Signs inthe mundane bodies, also allows them to consider the FourNoble Truths. This part of the practice is indeed the NoblePath which leads the meditator to the transcendental andeternal Noble Fruition they are aiming for.

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It is for this reason that the Lord Buddha advocated his

monks to cultivate transcendental knowledge in order to putthemselves beyond the reach of sensuality [kdma],unwholesomeness [akusaladhamma], to eradicate False View[miccha ditthi]. Attaining the First Absorption [pathamajhana], they will be endowed with application of mind[vitaka], continued application of mind [vicdra], joy [piti],happiness [sukha] and one-pointedness [ekaggatd] (seealsopage 130ff.). The seeing and consideration of the bodieswithin the body continuously in this way is what we callMindfulness of Body in the Body.7.2 Mindfulness of the Feeling in the FeelingThe mindfulness of the feeling in the feeling is to see andconsider the feelings [vedand] both inside and outside, thewhole of the time. At a superficial level, mindfulness of thefeeling in the feeling is to observe the feelings of happiness,suffering and 'neither happiness nor suffering' which occurat the centre of the subtle human body. The feelings of happiness, suffering and 'neither happiness nor suffering' manifest themselves in the form of bright spheres at the centre ofthe subtle human body If you are still unable to see the subtle human body inside, then it will certainly be impossiblefor you to observe the spheres of the feelings. Youmust startby placing your mind in meditation at the centre of your(physical) body. Once the mind becomes settled, the subtlehuman body will appear. Putting your mind at the centre ofthe subtle human body, you will observe the spheres of thefeelings arising there. For our physical body and senses, thefeelings which arise for us are externally based — they areexternal feelings. By contrast, for the subtle human body,the feelings arise from within — they are internal feelings.

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Once the meditator has developed the absorptions to thispoint not only can they see the inner bodies in succession —they will be able to see the corresponding feelings at the sametime.

For as long as the meditating monk is able to see and consider the feelings in the feelings continuously and strives touproot the defilements, by cultivating the 'mundane' absorptions, his mind will become 'cooler' with the reduction ofactivity of defilements in the mind. At the same time, themeditator's knowledge will grow with a thorough awareness. The meditator will become less prone to forgetfulness,confusion and absent-mindedness, in keeping with the scriptural Pali explanation:

nAtdpi sampajdno satimd"

In this way, the meditator will start to remove from his mindthe subtle defilements of covetousness [abhijjha], feelingslighted [domanassa] and ultimately the rest of the fetters[samyojana] too...

7.3 Mindfulness of the Mind in the Mind

The mindfulness of the mind in the mind is to see and con

sider the mind both inside and outside, the whole of thetime. It is obvious how we can be mindful of the state of the

mind. If the mind is mixed up with desires, then you aremindful that 'the mind is mixed up with desires'. If the mindis mixed up with hatred, then you are mindful that 'the mindis mixed up with hatred'. If the mind is free of hatred youare mindful that 'the mind is free of hatred'. If the mind is

mixed up with delusion, you are mindful that 'the mind ismixed up with delusion'. If the mind is sleepy, you are mindful that 'the mind is sleepy'. If the mind is distracted, you

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are mindful that 'the mind is distracted'. If the mind is con

centrated, you are mindful that 'the mind is concentrated'.If the mind is liberated, you are mindful that 'the mind isliberated'. If the mind is not liberated, you are mindful that'the mind is not liberated'.

Less obvious is how we can consider the mind in the mind.

What is the nature of the mind? The normal resting point ofthe mind is at the seventh base of the mind. The mind com

prises four concentric layers — the layer of perception, thelayer of sensory registration, the layer of central processingand the layer of cognition (see diagram p.127). The outermost layer is the sphere of perception (sometimes called thebodily sphere) and is located at the centre of the body. Thenext layer in is called the sphere of sensory registration(sometimes called the sphere of the spirit) and is located atthe centre of the sphere of perception. The next layer in isthe layer of central processing (sometimes called the mindsphere) and is located at the centre of the sphere of sensoryregistration. The innermost sphere is the sphere of cognition (sometimes called the sphere of awareness) and is located at the centre of the sphere of central processing.

Our faculties of perception, sensory registration, centralprocessing and cognition can be projected instantaneouslyto anywhere in the world. In fact what we do when we projectour mind is to project our subtle body — something whichcan be clearly seen by those who have already attainedDhammakaya. If we have attained Dhammakaya we willrealize at any moment what our subtle body is doing andwe will be able to recognize the owner of the subtle body byits appearance.

The faculties of perception, sensory registration, central

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processing andcognition are nested together inseparably andas a unit take the form of the subtle physical body. If thefour faculties are separated, the subtle physical body willdie immediately — and without an intact subtle physicalbody, the physical body cannot survive either. Seeing themind of the physical body is what we can call 'mindfulnessof the mind outside' while seeing the mind of the subtlephysical body is what we call 'mindfulness of the mind inside'.The ability to see themindoutside ishard enoughformost people—not to speak ofseeing the mind inside, whichis many times harder.

The most important thing beneath the whole issue of innerbodies isthesubject ofwisdom, concerning which LuangPhaw Wat Paknam taught:

"If you are able to attain the body of enlightenment(Dhammakaya) youwillfind thatit ismanytensoftimeswiser than our human physical body.

Ifyouattainthesubtlehumanbodyitisalreadytwiceaswise.Attaining the Angelic Body, it is twiceas wise again.Attainingthe SubtleAngelic Body, it is three timeswiser.Attaining the Form-Brahma Body, it is four times wiser.AttainingthesubtleForm-BrahmaBodyitisfive timeswiser.AttainingtheFormless-BrahmaBody, it issixtimeswiser.Attaining the subtle Formless-Brahma Body, it is seven

times wiser

Attaining the Bodyof Enlightenment and Subtle Bodyof Enlightenment, they are eight and nine times wiserrespectively.

This is the nature of their successive wisdom — youshould familiarize yourself with their relative wisdoms."

When the Buddha tells us to cultivate mindfulness of the

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imagessounds

scents vOtastes

touch -

mental.

phenomena

MIND

MIND

The Relationship between the Psychophysical Constituentsin the Mental Process

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mind inthe mind, it means mindfulness only ofthe sphereofcentral processing —andnot thespheres ofthemindinvolved with perception, sensory registration orcognition. Itis no usehavingmindfulness ofany otherparts of the mental process—because the layers of the mind cannot exchangeroles anymore thanthemoon canexchange itsrole with thesun.

Thepure mind [bhavangacitta] hasthecharacter ofa clear,translucent sphere about the size of the pupil of our eye.However when the mind is tainted with desire which is redin colour, then the mind will become coloured red and willlose its translucence. If it is tainted with illwill which is darkgreenish in colour then the mind will become darkened andmuddy.

The mind isofthe nature of arising and extinguishing thewhole ofthe time —this ishow the mind changes.

So how can we manage continously to cultivatemindfulness of the mind both inside and outside? Cultivating mindfulness of the outer mind is to see the mind of thephysicalhuman body. Cultivating mindfulnessof the innermindis to see themind ofthesubtle humanbodyand howitchanges atanymoment —how itarises andextinguishes,arises and extinguishes. Once the meditator is able to observe as described, knowing with clear comprehension thestateoftheinnermind, heshould know it according to reality and feeling of the arising and extinguishing without letting craving [tanhd] or views [ditthi] affect how he sees,withoutattachment to thethings oftheworld,knowing onehas no further attachment for the things of the world —thisis how we can continuously cultivate mindfulness of themind in the mind both inside and outside.

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7.4 Mindfulness of the dhammas in the dhammasMindfulness of the dhammas in the dhammas is to see and

consider the mental phenomena both inside and outside,the whole of the time. Seeing the inner mental phenomenais to see the sphere of the Dhamma which is responsible forthe arising of the subtle human body.Seeingthe outer mental phenomena is to see the sphere of the Dhamma which isresponsible for the arisingofthephysicalhuman body.Without these spheres of Dhamma, the various bodies could notsurvive. Even as the meditator attains successive inner bodies,he will also see their associated spheres of Dhamma. Witheach new attainment, the understanding of reality at thatlevelwill arise too, allowingwisdom to develop successively— the wisdom that is needed to overcome craving, the origin of suffering.8. Right Concentration [Samma Samddhi]Right Concentration is a condition of mind which ariseswhen the mind has become free of the influence of object-side sensuality [vatthukama] and mind-side sensuality[kilesakama] — entering upon the First Absorption[pathama-jhdna], the Second Absorption [dutiya-jhdna],Third Absorption [tatiya-jhdna] and Fourth Absorption[catuttha-jhdna]. Thus concentration of mind that can enter upon the Absorptions at these four levels are what theLord Buddha referred to as 'Right Concentration'.

There are two ways in which the Absorptions can be described:

Tour-fold analysis [catuka-naya];Five-fold analysis [pancaka-naya].

8.1 Four-fold Analysis of the AbsorptionsIf we divide the Absorptions up into four levels we distin-

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guish them as follows:The First Absorption which is accompanied by five fac

tors: initial application of mind [vitaka], continued application of mind [vicdra], joy [piti], happiness [sukha]and one-pointedness [ekaggatd].

The SecondAbsorption which is accompanied by three factors: joy [piti], happiness [sukha] and one-pointedness[ekaggatd].

The Third Absorption which is accompanied by two factors: happiness [sukha]and one-pointedness [ekaggatd].

The Fourth Absorptionwhich is accompanied by two factors: one-pointedness [ekaggatd] and equanimity[upekkhd].

initialapplicationof mind

[vitakka]

continued application of mind

[vicSra]

joy[pfti'J

happiness[sukha]

one-

pointedness[ekaggatS]

equanimity[upekkhS]

1st Absorption2nd Absorption3rd Absorption4th Absorption

• • •

•

•

•

•

•

•

•

• •

8.2 Five-fold Analysis of the AbsorptionsIf we divide the Absorptions up into five levels we distinguish them as follows:The First Absorption which is accompanied by five factors:

initial application of mind [vitaka], continued application of mind [vicdra], joy [piti], happiness [sukha] andone-pointedness [ekaggatd].

The SecondAbsorption which is accompanied by four factors: continued application of mind [vicdra], joy [piti],happiness [sukha] and one-pointedness [ekaggatd].

The ThirdAbsorption which is accompanied by three factors: joy [piti], happiness [sukha] and one-pointedness[ekaggatd].

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The Fourth Absorption which is accompanied by two factors: happiness [sukha] andone-pointedness [ekaggatd].

The Fifth Absorption [pancamajhdna] which is accompanied by two factors: one-pointedness [ekaggatd] andequanimity [upekkhd].

initial applicationof mind

continued application of mind

joy happinessone-

pointedness equanimity

[vitakka] [vicBra] [piti] [sukha] [ekaggatS] [upekkha]

1st Absorption • • • • •

2nd Absorption • • • •

3rd Absorption • • •

4th Absorption • •

5th Absorption • •

In conclusion, it can be said that no matter how you analysethe Absorptions, you will always find one-pointedness[ekaggatd] as one of the factors.

Three Levels of Meditation

Meditation itself canbeanalysed intothreelevels ofadvancement:

Preparatory concentration [khanika samddhi]: Which isattempting to place your attention as you do when youfirst start to learn meditation to the point that for an instant no longer than an elephant flapping its ear, yourmind is concentrated;

Neighbourhood concentration [upacdra samddhi]'. Whichis a weak degree of concentration achieved when youstart to discern something in the mind (i.e. an acquiredimage) and whichcanleadto access to theAbsorptions;

Access concentration [appand samddhi]: This is concentration of the quality that has access to the Absorptionswhen the mind comes to a standstill and is unified.

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Meditation is the focussing of the mind on a single objectand abiding in a single mood without distraction or restlessness, orbeing caught up inexternal influences onmood.Meditation is thus of great importance and the cultivationof all other virtues is based on meditation as a foundation.Thecultivation ofanyotherform ofwholesomeness willbemagnified and multiplied if done on the basis of meditation.

Furthermore, the five levels of Absorptions can only beachieved by cultivatingmeditation. The Path and Fruit ofNirvana attained by the arahants, similarly, can only beachieved by meditation. This is why meditation is praisedby the Noble Ones of Buddhism.

The Noble Eightfold Path arises at AllLevels of AdvancementThe Noble Eightfold Path can be found at all levels of advancement, whether itbetheSensual Sphere [kamavacara-bhumi], the Form Sphere [rupavacarabhumi], the Formless Sphere [arupavacarabhumi] or the TranscendentalLevel [lokuttarabhumi]. If it arises at the TranscendentalLevel then it is called the Transcendental Path [lokuttara-magga]. Ifit arises in the Sensual Sphere then it iscalled theMundane Path [lokiyamagga]. Forthe mundane version ofthe Noble Eightfold Path, this is when the faithful cultivatewholesomeness by generosity [dana], keeping the Precepts[sila], practising meditation [bhavana] and hearingDhamma teachings. Any time such afaithful person is generous, keeps the Precepts, listens to Dhamma teachings orpractises meditation, they can be said to becultivating theNoble Eightfold Path—because the Eightfold Pathwill arisefor a person hand-in-hand with wholesome behaviour nomatter whether it is generosity or self-discipline or any of

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the other virtues.

For as long as a meditator cultivates theNoble EightfoldPath purely, completely and according to the principles ofthe Middle Way (i.e. with the mind entering continuouslyupon the pathway at the centre of the body), the mind willbe liberated from mood influences in the outside world. Oncethe mindhas adjusted itself, themeditator will see-the diamond clear Pathama MaggaSphere (Dhammanupassanasatipatthana Sphere) at thecentre ofhisor her body. At itssmallest it will be the size of a star. Medium-sized, it will bethe size of the full moon. At its largest it will be the size ofthe midday sun. The Pathama Magga Sphere arises whenalleight components ofthe Noble Eightfold Patharepresentand fuse into unity [maggasamangi]. This is the trailheadof the pathway to Nirvana.

Having attained the Pathama Magga Sphere, ifthe meditator were just to place their mind there inquietude, itmightrevert tobeinfluencedbyexternal influences again andeventually the state of meditation would be lost. Thus itis taughtthatinstead ofjust resting the mind inquietude, one shouldallow one's mind to go deeper through the centre of thatsphere —the Pathama Magga Sphere will enlarge in sizeallowing the mind to go through the centre to the spheres ofself-discipline, concentration, wisdom, liberation, knowing-and-seeing of liberation in that order. These spheres are innested layers. Going deeper, the innerbodies will be attained(in keeping with the 'mindfulness of the body in the body'principle of the Satipatthana Sutta). The Buddha taught ustobemindful ofthebodyin thebody, byseeing and considering the inner bodies the whole of the time. If those bodiesare still subject tothe Three Signs (impermanence, sufferingand not-self), He taught us to let go of our attachment to

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them and go further through the centre until attaining theBody of Enlightenment — the most subtle of the inner bodies.

Theinner bodiesbetween the Pathama MaggaSphereandthe BodyofEnlightenmentwhicharestillsubjectto the ThreeSigns comprise: the Subtle Human Body, the Angelic Body,theSubtleAngelic Body, theBrahma Body, thesubtleBrahmaBody, the Formless Brahma Body and the Subtle FormlessBrahma Body. All of these innerbodies are made up of theFive Aggregates [khandha] i.e. corporeality [rupa], feeling[vedand], sense-registration (perception) [sanfid], mental formations [sankhdra], and consciousness [vinhdna].

Bycontrast the BodyofEnlightenmentis not subjectto theThree Signs because it is madenot ofmundane Aggregatesbut 'PureAggregates' [dhammakhandha]. Itscorporeality,feeling, perception, mental formations and consciousnesshavebeendistilled to thepointofpurity. The Bodies ofEnlightenment also come inseveral different forms dependingon the degree of this purification, but they remain distinctfrom the mundane [lokiya] inner bodies by virtue of theirAggregates.

The first Body of Enlightenment attained, which is the nextbody in sequence after the Subtle Formless Brahma Body,is the Gotrabhu Body of Enlightenment [DhammakayaGotrabhu]. From there, in order of sequence, the BodiesofEnlightenment comprise the Subtle Gotrabhu Body of Enlightenment, the Sotapana Bodyof Enlightenment [Dhammakaya Sotapana], the Subtle Sotapana Body of Enlightenment, the Sakidagami BodyofEnlightenment [Dhammakaya Sakidagami], theSubtle Sakidagami BodyofEnlightenment, the Anagami Body of Enlightenment [Dhammakaya Anagami], the Subtle Anagami Body of Enlighten-

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ment, the Arahatta Body of Enlightenment [DhammakayaArahat] and the Subtle Arahatta Body of Enlightenment.Thusthereare ten types ofBodies ofEnlightenment.The Benefits of Attaining the Inner BodiesAttaining the body inthe bodybrings inestimable benefit toour lives because it is the means by which we can overcomethe defilements and it allows us insight intovarioussortsofhigher knowledge which can only be seen and known byvirtue oftheeyes andminds oftheinner bodies:1. Overcoming the Defilements in the Mind Level by levelMeditators who cultivate themselves according to theEightfold Path and according to the principles of the Middle Way will find that their mind becomes free ofthe ups-and-downs of elation and disappointment. Apart frombringing them wisdom, the equanimity they discover willmakethemfeel 'alive' inawaytheyhavenever felt before.It is this equanimity [upekkha] which will lead the meditator down the pathway towards Nirvana. The more themind becomes free from defilements, the deeper inside themind will be able to travel on the central axis through theinner bodies.

Thedefilements associated with the physicalhuman bodycomprise covetousness [abhijjha], vengefulness [byapada]and False View [miccha ditthi]. When the mind is sufficiently pure to be released from these three defilements, themind will attain the Angelic Body.

Thedefilements associated withtheAngelic Bodyaregreed[lobha], hatred [dosa] and delusion [moha]. When the mindis sufficiently pure to be released from these three defilements, the mind will attain the Brahma Body.

The defilements associated with the Brahma Body are

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grasping [raga], hatred [dosa] and delusion [moha]. Whenthe mind is sufficiently pure tobe released from these threedefilements, the mind will attain the Formless Brahma Body.

The defilements associated with the Formless BrahmaBody are subtle sense-grasping [kamaraga anusaya], annoyance [patighd anusaya] and subtle ignorance [avijjaanusaya]. When themind issufficiently puretobereleasedfrom these three defilements, the mind will attain the firstDhamma Body [Dhammakaya Gotrabhu] and that personwill become a person enlightened at the level of theGotrabhu attainer [gotrabhu puggala].

Having attained thefirst Body ofEnlightenment, themeditator uses this Body of Enlightenment to examine the FourNoble Truths in the Physical Human Body and the SubtleHuman Body both forwards [anuloma] and in reverse[patiloma]. In this way, the Sotapana Body of Enlightenment [Dhammakaya Sotapana] will be attained. That personwillbecome astream-enterer [sotapana] —thefirstlevelofBuddhist sainthood—who has managed torelease themselves from the lower fetters of self-view [sakkayaditthi],doubt [vicikicchd] and attachment to rites and rituals[silabbatapamada].

Having attained theSotapana Body ofEnlightenment, themeditator uses this Body of Enlightenment to examine theFour Noble Truths in the Angelic Body both forwards[anuloma] and inreverse [patiloma]. Inthis way, the meditator will manage to diminish the three fetters ofgrasping[raga], hatred [dosa] and delusion [moha] —and that person will attain the Sakidagami Body of Enlightenment[Dhammakaya Sakidagami]. That person will become aonce-rerurner [sakidagami] — the second level of Buddhistsainthood who hasdiminished the worst ofgrasping [raga],

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hatred [dosa] and delusion [moha].Having attained the Sakidagami Bodyof Enlightenment,

the meditator uses this Body of Enlightenment to examinethe Four Noble Truths in the Brahma Body both forwards[anuloma] and in reverse [patiloma]. In this way, the meditator will manage to release themselves from all five lowerfetters: self-view [sakkayaditthi], doubt [vicikicchd], attachment to rites and rituals [silabbatapamdda], sense-grasping [kamaraga] and annoyance [pdtighd] — and that person will attain the Anagami Body of Enlightenment[Dhammakaya Anagami]. That person will become a non-returner [anagami] —the third level of Buddhist sainthood.

Having attained theAnagami BodyofEnlightenment, themeditator uses this Body of Enlightenment to examine theFour Noble Truths in the Formless Brahma Body both forwards [anuloma]and in reverse [patiloma].In this way, themeditator will manage to release themselves from all fivehigher fetters: grasping for the form sphere [rupardga],grasping for the formless sphere [arupardga], arrogance[mdna], absent-mindedness [uddhacca] and ignorance[avijja] — and that person will attain the Arahant Body ofEnlightenment [Dhammakaya Anagami]. Thatpersonwillbecome an arahant — the fourth and final level of Buddhistsainthood — with no remaining defilements.

That the Buddha or the arahants are able to eradicate allthe defilements from their minds is achieved by the samesequential method described above.2. Insightinto various sorts of higher knowledgeThereare various sorts ofhigher knowledge which are onlyaccessible by means of attaining the Dhammakaya. Themeditator has attained the various bodies in sequence until

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reaching the Dhammakaya and becoming one and the sameas the Dhammakaya. The body of the Dhammakaya incorporates layers of perception, sensory registration, centralprocessing and cognition in just the same way as the humanbody. By contrast however, the mind of the Dhammakayacan be enlarged to a diameter equal to the distance acrossthe lap (knee-to-knee) of the Dhammakaya. If it is theDhammakaya Gotrabhu, this distance measures twentyfathoms (forty metres) — and the size increases with the refinement of each new Dhammakaya attained in sequence.A 'mind7 which can be expanded in this way is known bythe special name of 'nana' or knowing.

The mind's capacity to expand as 'nana' in this way allows the meditator clearly to examine the eight inner bodieswhich have already been traversed and to see that all of thesebodies are subject to the Three Signs [tilakkhana] — impermanence [aniccam], suffering [dukkham] and not-self[anattd]. All this is seen by the eye of the Dhammakaya.All this is known with the knowing [nana] of theDhammakaya. It is this practicewhich we can correctly refer to as 'insight' or 'vipassana'. Cultivating meditation andinsight further, the meditator will attain increasingly subtleforms of the Dhammakaya until reaching the Subtle ArahatDhammakaya body. The meditator will attain the condition of 'coolness' [sitibhuto] — coolness from the fire of thedefilements. At this point the meditator has completed thework of the mind — there is no further work to be done.

The Three Signs are Known by 'nana'The Three Signs of Existence [tilakkhana] that are exhibited by all material things are impermanence [aniccam], suffering [dukkham] and not-self [anattd].

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Impermanence [aniccam]: This is the built-in characterofobjects that are of a nature to change the whole of thetime. Such things as the FiveAggregates of the HumanBodyare changing the whole of the time.

Suffering [dukkham]: This is the characteristic of built-inhardship seenagainwith the Five Aggregates because ofthe constant stress of arising and decaying. Suffering issomething that it is hard to tolerate — creating the feelings such as pain and suffering.

Not-Self [anattd]: The changeability of the Five Aggregates makes them of the nature of suffering. When wetry to relieve the suffering by trying to prevent the Aggregatesfromchanging,we meetwith no successbecausethe Five Aggregates are not under our control. Furthermore, in these Five Aggregates there is no real 'self because the Aggregates are just an assembly of decayingpiecesnone ofwhichcanbe identifiedas 'self. Thesearethe signs of the characteristic of 'not-self.

All this is seen onlyby the eyeof the Dhammakaya. All thisis known only with the knowing [nana] of the Dhammakaya. The reason why the eight 'mundane' bodies cannotknow their own nature is because their knowledge is onlyon the level of 'consciousness' or 'cognition' — unlike theDhammakaya, these bodies have no access to 'knowing'[nana].

The Great Abbot of Wat Paknam Bhasicharoen, Phra-monkolthepmuni, explained the difference between cognition and 'knowing' as follows:

"The knowledge arising from cognition depends uponthe six senses [dyatana] rather than wisdom, therefore

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the knowledgearisingfromcognition maybe erroneous.The knowledgearisingfrom 'knowing', by contrast, depends on the Dhammakaya —it is knowledgebased ontrue wisdom such as the Four Noble Truths — accessedby seeing and knowing directly the arising of suffering,craving as its cause, that because of arising there must bedecay i.e. cessation [nirodha] and that self-discipline,meditation and wisdom are the only things that can leadone to such cessation. All this is seen by the eye of theDhammakaya. All this is known with the knowing[nana] of the Dhammakaya."

Ifweweretoconclude theprocess ofRight Practice bywhichthe bodhisatva was able to attain Buddhahood, then he startedby striving in the practice of meditation and insight at thefoot of the Bodhi Tree on the eve ofVisakha Puja Day. Hehad made the vow to himself:

Forhowever long it may takeme to attain enlightenmentas a Fully-EnlightenedBuddha, even if my body shouldshrivel and die leaving only skin, sinew and bone, I willnot rise from this meditation seat.

The bodhisatva then strove in meditation making continuous progress until reaching his avowed goal. In the firstwatch of the night, the bodhisatva attained recollection of hisown previous lifetimes [pubbenivdsdnusatindna]. In thesecond watch of the night he attained knowledge of the birthand rebirth of beings in the cycle of existence according totheir karma [cutupapdtandna]. In the third watch of thenight the bodhisatva attained knowledge that he had eradicated all defilements from his mind [dsavakkhayahdna].All three of these attainments came via the eye of the

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Dhamma Body—not with the human eye or the naked eye.All the knowledge that brought him to Buddhahood cameby the 'knowing' of the Dhamma Body, not by rationale orreasoning with the logical (human) mind. The Buddha wasable to see deep and with certainty into the Three Spheres[bhava] ofExistence becausehe had gonebeyond these threespheres by attaining Nirvana.

The Lord Buddha was filled with Great Compassion andfor this reason he was to teach the Noble Path he had uncovered for the benefit of disciples in releasing themselvesfromthe CycleofExistence and following Him into Nirvana.To follow the Path to completion in such a way is not beyond the capacity ofmere mortals —all it needs is to applyoneself (by the principles of the Four Foundations of Success — iddhipdda) to practising the Noble Eightfold Path.Conclusion of the Noble Truth of the Path to the Cessation ofSufferingAnyone who has the wisdom to recognize that to cultivatevirtues such as self-disciplineor generosity is beneficial onthree levelscanbe said tobe ofRightView. Anyonewith theintention to get down to cultivating such virtues as self-discipline and generosity can be said to be of Right Intention— the intention to abstain from Wrong Speech, WrongAction and Wrong Livelihood whilecultivatinggenerosityandthe Precepts. Cultivating loving-kindness [mettd]can be saidto instil onewith RightSpeech, RightActionand RightLivelihood. Following up one's Right Intention by cultivatingthe virtues of generosity and self-disciplineis to endow oneself with Right Effort and if one's wholesome attention issomething from which your mind never deviates, you canbe said to be of Right Mindfulness. Once one's mind becomesabsorbedand one-pointed, thenonecanbe said tobe ofRightConcentration.

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The Components of the Eightfold Path all arise togetherWhen the factors of the Eightfold Path arise, they do so together — just as the elder monk Kondafina, after listeningto the Dhammacakkapavattana Sutta instantly attained theFruit of the Stream-Entry. All eight components of the Patharose simultaneously allowing the mind to attain the Fruitof Stream-Enterer. The wisdom of Right View at the level ofthe Steam Enterer allowed Kondafina to see the Four Noble

Truths. He gained insight into clinging to the Five Aggregates [updddnakhandha] as the first Noble Truth, the craving [tanhd] which is the cause of such clinging as the second Noble Truth, the extinction of craving as the third Noble Truth and the Noble Eightfold Path as the Path to theCessation of craving.

As for Right Intention or initial intention [vitaka], he wouldimmediately and definitively be able to release himself fromthe three types ofWrongpreoccupation once and for all:preoccupation with desire [kdmavitaka], preoccupation withillwill [byapadavitaka] and preoccupation with aggression[vihimsdvitaka].

As for Right Speech, he would immediately and definitively be able to release himself from the four types of WrongSpeech once and for all: lying speech [musdvdda], divisivespeech [pisundvdcd],harsh speech [pharusavdcd],and idlechatter [samphappaldvdcd].

As for Right Action, he would immediately and definitivelybe able to release himself from the three types of WrongAction once and for all: killing living beings [pdndtipdtd],stealing [adinndddnd], and committing adultery [kdmesu-micchdcdrd].

As for Right Effort,he would immediately and definitivelybe able to release himself from the four types of Wrong Ef-

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fort: doing of evils not yet done, maintainance of evils already done, not doing virtues not yet done andabandoningvirtues already mastered.

As for Right Mindfulness, hewould immediately and definitively be able to appreciate that the aggregate ofcorporeality [rupakhandha] issubject to the Three Signs (impermanence, suffering and not-self), the aggregate of feeling [vedanakhandha] is subject to suffering, theaggregateof consciousness is of a nature of impermanence — arisingand falling away thewhole ofthe time and that the aggregates of sense-registration (perception) [sanha] andmentalformations [sankhara] are of a nature of not-self becausethey are not under our control.

As for Right Concentration, this would arise immediatelyand definitively by thestrength oftheforegoing seven factors oftheEightfold Path inorder togive rise toone-pointedand steadfast absorption of the mind onto Nirvana.

Thus all eight components of the Eightfold Path arise together —the Path of the Sotapatti Fruit inthe mind and thevarious forms of underlying action.

Right Intention becomes the tool ofRight View —justasour hands are the tools of our ability to see things — if wewant to take a close look at something, we have to use ourhands to turn it over and see all its aspects. Our intentioncontrols our conduct and our lives, but at the same time, thefaculty ofRight View constantly monitors the events ofourlives reflecting "this set of phenomena belongs to the sensualsphere", "this setofphenomena belongs to the Form-sphere", "this set of phenomena belongs to the Formless-sphere". Inmonitoring for the Three Signs ofimpermanence,suffering and not self, Right Intention is like a salesperson

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which proposes various moods and situations for its approval.

Right Speechand RightActionare the tools of Right Livelihood because whenever our actions and speech are faultless, our means of livelihood will become faultless too.

RightEffort and Right Mindfulness are the tools of RightConcentration. The three virtues can be compared to threefriends who enter the forest together. One of those friendssees a champac blossom out of reach on a tree and wouldliketo get it forhimself. Oneofthe friends thus stoopsdownso that the others can stand on him. The second friend standsonhimwith the otheronhisshoulders and in that way theyareableto reach down theflower blossom. In thesameway,Right Effort has to bend down in order that RightMindfulness can stand on him. Meanwhile Right Concentration sits on the shoulders of Right Mindfulness and is theone to pluck the blossom.

Ways of Analysing the Eightfold PathThreefold AnalysisIf the Eightfold Path is analysed into three parts then it isdivided as follows: with Right View and Right Intentioncontributing to our wisdom; RightSpeech,Right Action andRight Livelihood contributing to Self-Discipline, and; Right

Right Intention JRight SpeechRightAction } Self-DisciplineRight LivelihoodRight EffortRight Mindfulness \ MeditationRight Concentration

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Effort, Right Mindfulness and Right Concentration contributing to our meditation.

Wisdom is used to overcome the defilements of delusion,self-discipline is used to overcome the defilements of hatred and meditation is used to overcome our desires.

Twofold AnalysisIf the Eightfold Path is analysed into two parts according tothe knowledge [vijjd] and the conduct [carana] exemplified by the Buddha then Right View and Right Intentioncontribute to our knowledge, and; Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness andRight Concentration contribute to our conduct

Right View | j^fcdRightIntention J 6Right SpeechRight ActionRight Livelihood I ^ , .Ri|ht Effort > ConduCtRight MindfulnessRight Concentration

It is said that knowledge can be compared to our two eyeswhile conduct can be compared to the two feet on which westand. A person making a journey has to have clear vision tosee that path ahead is fruitful and not assailed by dangers.With a strong pair of legs, we can use our two feet to makeprogress on the path we can see ahead. In the same way, aperson who follows the Noble Eightfold Path until attainingdegrees of sainthood will find that the Path brings no suffering and indeed is the cause of immensehappiness. One willknow this for oneself by the wisdom arising through thetwo eyes of one's Right View and Right Intention. One will

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see that the six components of conduct are a path aheadwhich are free of all dangers bringing one surely to one'sdestination.

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The Noble Eightfold Path

Practising theNoble Eightfold Pathisnotjustthe duty ofthesaint or the monk strivingforNirvana—it is alsoa means bywhich the householder can secure happiness and prosperityin their personal lives, contributing to a harmonious societyon the collective level. Indeed, without the Eightfold Path,life wouldbechaotic. Thepractise oftheNobleEightfold Pathfor laypeople may be different from that practised by theNoble Ones, but it contains the same eight components.

1. Right ViewThe section which follows gives an explanation of the NobleEightfold Pathon themundane level as described in theDhammapada commentary. It explains that Right Viewmeans wisdom to recognize the virtue of the Triple Gem asillustrated in the following Tale1:

In the cityof Savatthi, twoboys were friends. Oneboycamefroma family with Right View, the other camefroma family of False View. When the two boys played together, throwinga dice, theboyofRightView would recollect the virtue of the Lord Buddha with the words "Itipi

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so bhagavd" and "Namo buddhassa" before throwingthe dice. By contrast, the boy from the family of FalseView would recollect the virtue of various heretics before throwing the dice with the words "Namotitthiyanam" (Praise be to the heretics!) It turned out thattheson from thefamily ofRight View won every singlegameofdice —and thesonfrom thefamily ofFalse Viewlost every game.

This tale has the moral that anyone established inRight Viewwill always conquer those of False View.1.1 Right View helps us to escape all dangerIt is said that thoseofRightView areprotected fromall danger, with protection against malevolent spirits as a case inpoint. The same tale continues the previous tale oftheboyof RightView with the following account:

One day the father ofthe boy of Right View took the boyinthecarttogather kindling wood outside thecity gates.Havingloadedthekindling ontothecart, theymadetheirway home. On the way, they stopped to let the buffalograze near a cemetery.The buffalo escaped and made itsway back through the citygates. Thefather pursued thebuffalo on foot, leaving the boy asleep alone in the cart,thinking to come back for him as soon as he could findthe buffalo. However, by the time he managed to catchthe buffalo inside the city, it was already dark and theguards had closedthe gates.Not seeinghis father return,the boy recollected the virtue of the Lord Buddha withthe words "Itipiso bhagavd..." until falling asleep.

Two ogres prowled in the night looking for prey. Oneof the ogres was of Right View, the other was of FalseView. Seeing the boy asleep in the cart, the False View

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ogre said to the other that they ought to eat the boy up,but the other ogre forbade him. The False View ogre ignored the warning and grabbed the boy's feet, wakinghim. The boy was startled and exclaimed aloud "Namobuddhassa..." In surprise the False View ogre droppedthe boy's feet and retreated.Theother ogre reprimandedhim saying "Now look what you've done — you havesinned — now you have to make up for your wickedness by finding some food for this boy." The Right Viewogre watched over the boy while the other flew awaythrough the air to the royal palace where he found anornate platter of delicacies, bringing it back for the boy.The ogres then transformed themselves to look like theboy's mother and father. Having fed the boy, they inscribed a message on the platter in letters visible only tothe king. They left the platter in the cart with the boy andwent on their way.

In the morning, the courtiers noticed that the platterwas missing and had the whole citysearched. They foundthe platter in the cart with the boy. They took both theplatter and the boy before King Pasenadi of Kosala. Theking learned from the boy that his mother and father hadbrought food for him on the platter. Having read themessage written on the platter the king took the boy andhis father to meet the Lord Buddha, asking the Buddhahow simply recollecting the Buddha's virtue could be sopotent in protection.

The Buddha replied that the mind of anyone who cultivates six forms of recollection will protect that personfrom all danger. The Buddha then taught that a personwho wants to cultivate recollection should recollect the

following:

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1. Recollection of the virtues ofthe Buddha with the words"Itipi so bhagavd araham sammdsambuddho..."

2. Recollection ofthe virtues ofthe Dhamma with the words"Svdkkhdto bhagavd dhammo..."

3. Recollection of the virtues ofthe Sangha with the words"Supatipanno bhagavdto sdvakasangho..."

4. Recollection of the loathesomeness of the body(mindfulness of the body) with the words "kesdlomd..."

5. Recollection of compassion towards other living beingswith the words "Sabbe sattd dukkha pamuh-canti..."

6.Recollection ofloving kindness towards other living beings with the words "Sabbesattd averd hontu..."

Anyone who cultivates these six recollections, by nightand by day, all day long or even three times per day oronce-a-day can be counted amongst the worthy disciplesof the Tathagata and will be protected from all dangerboth in waking and in sleep. The wise who know thevirtue of the Triple Gem, who cultivate these six types ofrecollection, can be considered as being established inRight View at the mundane level.

Furthermore, those who are able to eradicate False View fromtheir minds can be said to be those of Right View. The FalseViews which should be removed from the mind are as fol

lows:

1. The view that generosity is fruitless;2. The view that any form ofworship or respect is fruitless;3. The view that wholesome action and unwholesome ac

tion have no retribution (lack of belief in the Law ofKarma);

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4. The view that this world lacks reality or doesn't exist;5. Theview that the afterworld lacks realityor doesn't exist;6.Theview that serving one's mother is fruitless;7.The view that servingone's father is fruitless;8. The view that monastics, even those who practise prop

erly, are still unable to attain by their wisdom, in thisworld orthenext, any fruit from their practice or toteachanyoneelseto do the same.

Furthermore, anyone who believes that death is the end ofthe story (that there isnolife after death) orthat there isnoafterlife is also someone ofFalseView. As for those who knowthefruits ofgenerosity, respect, filial pietyandmonastic practice is a person of Right View.

2. Right IntentionWhen Right Intention is described in the Suttas, it is analysed into three types:

1. The Intention to remove oneself from sensual desire[nekkhamma sankappa]

2. The Intention to remove oneself from vengefulness[abyapada sankappa]

3. The Intention to remove oneself from aggression[avihimsa sankappa]

In the Maha Janaka Jataka (J.539), when the Buddha wasstill pursuing Perfections as the bodhisatva, taking rebirth asKing Maha Janaka inthe city of Mithila, with a lifespan of10,000 years. He cultivated the Perfection of generosity andself-discipline for around 1,000 years while still onthe throne,until he decided to renounce the throne and become a monk,for the benefit of pursuing the Perfection of renunciation.However, the bodhisatva stillhad hisconcerns about the royalwealth of Mithila. He thought to himself:

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"Oh! When will Ibeable toleave this prosperous Mithilawith its castles and towers, abundance ofthe four requisites?"

The bodhisatva thought in this way for four months beforehewas able to fulfil his renunciation. Such thinking can bereferred to as 'the intention to remove oneself from sensualdesire'.

When the bodhisatva had renounced the world to live inthe forest, he meditated upon a kasina until being able todevelop mental powers [abhinnd] together with the intention to remove himself both from vengefulness andaggression. Atthat time, the bodhisatva would have developed RightIntention at the mundane level.

In addition, any mood which leads us to think in a waywhich is unwholesome — to intend to have imwholesomedeeds, words or thoughts —can alsobe considered to be asign ofFalse Intention. Onthecontrary, anyintention tohavewholesome deeds, words or thoughtscanbe considered asRight Intention.

A goodillustrative example is thatofKing Dhammasokaof Pataliputta. The king was very powerful and his reputation spread far and wide. According to the DhammasokaJataka, the angelic host even recognized hispower bringing him gifts from the Himavanta Forest1. Some of the angels would collect seven containers ofwater for him dailyfrom the Anodata Pool2. Minor birdswould bring him thedaily equivalent of 9,000 cartloads of rice from the ChaddantaPool. The king used to practise generosity with his wealth

1.TheHimavanta Forest on ahugemountain range to thenorthof India — known astheHimalayas in the present day.2.The Anodata Poolis one of the seven pools found in the HimavantaForest.

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by inviting 60,000 monks for alms in the palace daily. Theking wanted to have the chance to pay respect to a fully-enlightened Buddha and with this end in mind, invited theNaga King to come up from under the ground and to transform himself into the appearance of a Buddha so that theking could have the chance to pay respect for seven days.The king had the wish also to revere the Dhamma in its 84,000parts and so built 84,000 stupas containing the Buddha's relics to give his subjects the chance to pay respect. Once theking had built the stupas and a temple called Asokarama1,he held a ceremony in that temple to pay homage to all 84,000stupas.

Later King Asoka wished that Buddhism have an heir sohe had his son Prince Mahindara ordain as a monk and his

daughter Princess Sanghamita ordain as a nun. The kingintended to do his best as a patron of Buddhism and so heorganized and sponsored the Third Council. He was an exemplary Buddhist layman for the rest of his life taking theTriple Gem as his refuge.

King Asoka even sent a royal message to King Devanam-piyatissa of Srilanka imploring him also to take refuge inthe Triple Gem. He sent Mahindara Thera to spread Buddhism on the island of Srilanka and sent relics and cuttingsof the Bodhi Tree there too. All these good actions of KingAsoka must have stemmed from a mind of Right Intention.

3. Right SpeechThe sort of wholesome speech which arises from a mindwhich is wholesome at the mundane level is well illustrated

1.Asokarama was an important temple at Pataliputra in the time of King Asoka and wasthe venue for the Third Council.

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by the tale of Sujata, the younger sister of Visakha. Thislady was the sister in law of Anathapindika but was veryhaughty because sheheiredfrom a wealthyfamily. Shehadconsideration neither for her husband nor her parents-in-law. Sujata was wont to use harsh speech and this led toconflict in the home.

One day, Anathapindika invited the Buddha and hismonks to his own home. From a distance, the Buddhaheard the sound ofargument comingfrom the house andasked Anathapindika about the possible reason behindsuch a conflict.Anathapindika replied that the cause wasthe arrogance of Sujata, his sister in law, who lookeddown on everyone else.

Having heard Anathapindika's advice, the Buddhasummoned Sujata. He asked Sujata of the followingseven sorts of wife1:

1.Awife like an enemy [vadhaka samdbhariyd];2. A wife like an robber [cori samdbhariyd];3. A wife like an boss [ayyd samdbhariyd])4. A wife like an mother [mdtd samdbhariyd]}5. A wife like an little sister [bhagini samdbhariyd];6. A wife like an friend [sahdya samdbhariyd];7. A wife like an slave [ddsi samdbhariyd];

which sort she would like to be? Having heard the LordBuddha's question,Sujata askedthe LordBuddha to explainwhatHemeantbyeach oftheseven categories. TheLord Buddha thus explained as follows:

1. A wife like an enemy: When a wife is cruel to herhusband instead of being compassionate, when shebrings no benefit to her husband, but is interested only

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in other men, looking down on her husband — evenwhen her husband is the one to pay her dowry in thefirst place — having no gratitude to her husband, andeven going as far as attempting to kill her husband insome cases — a wife with such characteristics is a wife

like an enemy;2.Awife like anrobber: Awifewho is full of greed and

who tries deviously to extract as much money as possible out of her husband for her own self-interest, withoutthinking how hard he has had to work to earn it — awife with such characteristics is a wife like a robber;

3.Awife like anboss: awifewho is lazy, who constantlyawaits the chance to sit down or lie down and rest instead of helping with her various duties, lacks helpfulness, uses threats and insults to goad her husband intodoing her work in her place, but who prohibits her husband from treating her in such a way —a wife with suchcharacteristics is a wife like a boss;

4.A wife likean mother: Awifewho is full of compassion, who loves her husband, who helps and is a creditto her husband, who looks after her husband's healthwhen he is ill, like a mother would look after her ownchildren — a wife with such characteristics is a wife likea mother;

5. A wife like an little sister: Awife who is ashamedofevil and who fears the consequences of evil, who respectsand looks up toherhusbandasifhewereherbigbrother—a wife with such characteristics is a wife like a little sister;

6. A wife likeunfriend: a wife who is generousand sincerewho empathizes with her husband in allhe does likeafriend who goes together through thickand thin — a wifewith such characteristics is a wife like a friend;

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7.A wife like an slave: A wife who allows herself to beabused, slapped or beaten by her husband without becoming angryorvengeful and withoutblamingher husband, who is contented to be completely dominated byher husband — a wife with such characteristics is a wifelike a slave.

The first three categories ofwife, a wife like anenemy, awife like a robber and a wife like a boss will pass awayinto hell at the end of their lives as a result of the badkarma they have accumulated for themselves.

The remaining four types of wife, i.e. a wife like amother, a wife like a little sister, a wife like a friend and awifelikea slavewillpassawayintoheavenat the end oftheir lives as a result of thegood karma theyhave accumulated for themselves.

Having heard the teaching of the Buddha, Sujatabowed at thefeet oftheBuddha andasked totake refugein the Triple Gem for the rest of her life. From that timeonwards, havingbecome aBuddhist laywoman, shegaveup allher False Speech and established herself in RightSpeech at the mundane level.

Those who have reached the stages of Buddhist sainthoodsuch as that of the 'stream-enterer' have transcended themental formations that produce False Speech. OvercomingFalse Speech in this way is called Transcendental RightSpeech [lokuttarasammdvdcd] by Transcendental Abstinence [samuccheda-virati]. They haveabsolutely uprootedFalse Speech from the mind,never to let it return, in a wayillustrated by some disciples of the Lord Buddha who livedin Savatthi1:

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Once there was a festival which had been organized byfools. It was called the 'Festival of Fools' and lasted forseven full days. The fools of the town would sit in a circle and get drunk before going around the neighbourhood shouting crude words outside peoples' houses. Ifthe inhabitant of a house paid them some money, theywould go and shout elsewhere.

Acertain group of the Buddha's followers had alreadyattained 'stream-entry' (Sotapana fruit). Having paid theshouting fools theirdues, theylockedthemselvesin theirhouses for seven days, meditating on the Buddha, theDhamma and the Sangha. Only when the Fools' Festival was over did they emerge from their houses and goto visit the Buddha. They told him that they had confined themselves to their houses because of a festival byfools possessed of FalseSpeech and for that reason hadnot been able to attend to the Buddha.

The Buddha subsequently gave the teaching that "Foolsknow neither benefit in this lifetime or the next. They areunable to find wisdom and are constantly established inrecklessness. Bycontrast, the wise who know benefit inthis lifetime and the next are constantly established innon-recklessess — in just the same way that the heir ofseven sorts of jewel from a family wealthy in the pastwould take good care of his legacy."

Such disciples were maintaining Right Speech at the transcendental level.

4. Right ActionRightActionis the practiceof abstainingfrom killing, stealing and adultery.

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4.1 Abstention from killingEvil actions can be abstained from in anyof the followingthree different ways:

1.abstentiononthespurofthemoment[sampattavirati];2.abstention by having requested the Five Precepts inad

vance [samdddnavirati];3. abstention by having transcended such behaviour

[samucchedavirati];

The account of the layman called 'Cakkana' is a good illustration of abstention from evil on the spur of the moment1:

Cakkana was ordered by his older brother to hunt andkill a rabbit so that the animal's fresh blood could be usedas a lotion to cure hismother's illness. He caughta rabbit and was about to kill it. However, when the rabbitcried out in fear, he thought tohimself ofthefolly ofkilling onebeing to save another. Thinkingthus, he releasedthe rabbit—this is an example of thinking that is RightAction on the level of the spur of the moment.

Another layman's story illustrates the abstention from evilby someonewho has requested the Precepts in advance2:

Therewas a laymanwhohad requestedtheFivePreceptsfrom a distinguished monkbefore going out to ploughthe fields. At lunchtime, he released hisbuffalosto graze,but one escaped into the forest. Taking his machete hefollowed the buffalo into the forest. However, he wasencoiled by a huge python from the feet upwards. At firsthe thought to hack the snake with the machete, but recalling that he had taken the Precepts he.refrained. When

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the snake started to crush him in his coils, he thoughtagain of killing the snake,but rememberinghis Preceptshe threw down the knife. He thought to himself, that ifhe should die, at least he would die with pure Precepts.However, by the might of the intention of the layman tolay down his life for his Precepts, his body became hotlike a flame, making the snake unable to bear to touchhim any more and it uncoiled and made its escape —this is an example of thinking that is Right Action on thelevel of having requested the Precepts in advance.

Abstaining from killing either on the spur of the moment orbecause of having taken the Precepts in advance are bothexamples of Right Action on the 'mundane' path[lokiyamagga].

The following account,by contrast tells us how killing canbe abstained from by having transcended the very intentions to kill1:

There was a fisherman called "Ariya" (lit. "noble one")who lived during the time of the Buddha. As a fisherman, he caught and killed fish every day. One day inmeditation, the Buddha saw Ariya's potential to attainthe fruit ofstream-entry[sotdpattiphala] and went, witha number of other monks to where Ariya was fishing.Seeingthe Buddha approaching,Ariyabecame ashamedof his action and hid his fishing line. When the Buddhaarrived, while standing in front of the man, he askedSariputta his name. "Sariputta", replied Sariputta. TheBuddha then proceeded to ask the name of each of themonks and overhearing, the man wondered whether af-

1. DhA.iii.p.396-8

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ter asking all the monks' names, the Buddha would askhis. The Buddha knew what he was thinking and askedthe man his name. "Ariya1" replied the man. In fact, theBuddha didn't need to be told the man's name. The Bud

dha gave Ariya a teaching that anyone who still harmedother living beings could not be called 'noble' on accountofhis actions.He said that one's nobility comesfrom notharming other livingbeings.Hearing the Buddha's teaching, Ariya attained stream-entry and from that day onwards never killed a living being again.

Ariya had transcended the very intention to kill — this example of thinking that is Right Action on the level of transcending evilby a mind that has attained stream-entry.4.2 Abstention from StealingAbstention from stealing on the level of the transcendental[lokuttara] path is illustrated by the accountof Khujjutara.Khujjutara was the handmaid of Samavadi and five-hundred other courtesans in the court of King Udena2:

Usually, KingUdena would bestow 1,000kahapanasperday on his courtesans to buy flowers for themselves.Khujjutara had the duty to buy the flowers for them.Each day she would keep 500kahapanas for herself andbring back 500 kahapanas of flowers to present to the500 courtesans.

One day the florist had invited the Buddha and the monastic assembly to receive their midday meal at his homeand asked that Khujjutara attend to help with the offering and hear the teaching. Khujjutara attended gladlyand having heard the teaching, attained stream-entryFrom that time onwards, Khujjutara never embezzled

1. A name which means 'noble*. 2.DhA.i.208ff.

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money any more. She used the whole 1,000 kahapanasto buy flowers for Sammavadi and the courtesans. Seeing that there were more flowers than usual, thecourtesans asked Khujjutara whether the king had givenher more money than usual.

Khujjutara admitted the truth that every day KingUdena had given her 1,000 kahapanas for flowers andtoday was no exception —but in the past, she had usedonly half the money to buy flowers and had embezzledthe rest — so the flowers were few. However, today, having heard the teaching of the Buddha about the harm ofstealing which causes people to be reborn as animals,monsters [asurakdya], hungry ghosts or as poor people,or as people whose wealth is always destroyed by taxes,thieves, fire, flood or enemies — there would be no moreembezzlement for her. She had used all 1,000 kahapanasto buy flowers and that was why there were more thanusual. She asked their forgiveness on this occasion.

Having attained stream-entry, Khujjutara could not eventell a lie any more and had to tell the whole truth illustrating RightSpeechat the transcendentallevel. Abstaining fromfurther embezzlement, illustrates Right Action also at thetranscendental level.

4.3 Abstention from AdulteryAbstention from adultery on the level of the transcendentalpath is illustrated by the accountfrom the Dhammapada ofa young man called Khema1:

Khema was the son of a wealthy banker and was thegrandson of Anathapindika as well. Khema had, in a

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previouslifetime madeabeautifulgoldenflagand placedit as an offering on the pagoda containing the relics ofKassapaBuddha1. Aftermakinghis offering, he had madethe wish that he may always appear so beautiful to allwomen excepting his blood relations, that they all fall inlove with him on first sight.

Even during his lifetime as Khema, large numbers ofwomen were attracted to his charms and this caused him

to commit adultery with the wives of many other men.One day, the king's men caught Khema in the act, arrested him and brought him before King Pasenadi ofKosala. When the king found out that the boy was alsothe grandson of the eminent Anathapindika, for fear thatthe boy's behaviour punishment would bringAnathapindika into disrespute, he released the boy instead of executing him. Once released, the boy went backto his old adulterous ways and was caught and releasedin the same way three times>

Subsequently Anathapindika took the boy to see theBuddha to ask him to teach the boy to mend his ways.The Buddha gave the teaching to the effect that:"Those lacking the mindfulness to consider wholesomeness, who commit adultery with the wives of others willbring the following four sorts of suffering to themselves:

1. They will suffer extendedly as the result of theirmisdoing;

2. Even if proud of their misdoing, at the same timethey will be so full of fear and suspicion that theywill be unable to sleep;

3. They will bethesubject ofmalicious gossip andwill1.Kassapa Buddha isthethirdofthefive Buddhas whoappear duringourpresent worldera.

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hardly be able to find anyone to praise them;4.Theywill spend forthcoming lifetimes in hell.

Having heard the Buddha's teaching, Khema attainedstream-entry,never committing adultery again

This example ofthinking that isRight Action on the levelof'transcending evil' by a mind that has attained stream-entry.

5. Right LivelihoodAt its most basic,RightLivelihood means earning one's living in a way which avoids the five types ofWrong Trade1:

1. Dealingin slaves [satthavanijjd]: For example,prostitutionorbuyingpeople at a lowprice and sellingthem ata higherprice, supporting oneself from the profitmade;

2. Dealing in weapons [sattavanijjd]: Selling weaponsdestined for killing, supporting oneself from the profitmade;

3. Dealing inflesh [mamsavanijjd]: Rearing live animals(like buffalos,pigs,ducksand chickens) to slaughter oneself or have someone else slaughter for us, supportingoneself from the profit made;

4.Dealing in alcohol [majjavanijjd]: Selling alcohol, supporting oneself from the profitmade;

5.Dealinginpoisons[visavanijjd]: Sellingpoisons for killing animals, supportingoneself from the profit made;

Earning one's living in any single one of these five ways isWrong Livelihood.

Furthermore, those who work in commerce but who aredishonest (byforexample fixing scales) are alsoincluded inWrong Livelihood. Fixing scales isenumeratedin four ways:

1. micchdvanijja A.iii.207

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1. Double scales: having one set of scales whichunderweighsand another whichoverweighs. Theretaileruses the underweighing scales when buying stock andthe overweighing scales when sellingstock;

2. Pushingthe scales: Using the old-fashioned hand-heldscales with two suspended trays, the dishonest retaileruses theirlittle finger totiltthescales totheiradvantage;

3. Holding the scales: Using the old-fashioned hand-heldscales with two suspended trays, the dishonest retailerholds the scalesin a way that so that it does not tilt whenbuying or tilts further than it should whenselling;

4. Fixing the weights: Hollowing out one set of metalweights and filling it with powder (for selling) and another set of hollowed weights filled with mercury (forbuying).

Anyone who uses such deception and uses the profits tosupport themselves is guiltyofWrong Livelihood.

Apart from cheating with weights, cheating with measures is also rife. Alarge coconut shell, one litre in capacitywould be used for measuring out rice.Holes in the coconutshell would mark the capacity. The dealer would use theirfinger to stop the holes when measuring out liquids. Anyone buying oil, ghee, sugar-cane juice or syrup measuresout the commodity and then lets releases their finger to letthe liquid flow out into the buyer's container. However, ifthey cheat by keeping their finger over the hole instead ofallowing allowing all the liquid out, it is dishonest.

When measuring out beans or rice in a measuring scuttleor basket, when buying they carefullyfill the measure making sure all the contents settlewith no air pockets. However,when selling, they fill the measure quickly and roughly to

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take advantage of the measure not being completely filled.Again such behaviour is dishonest.

Moreover, surveyors in charge of measuring land for abuyer, if they are dishonest or corrupt and don't get paidprotection money, will over-measure the land. However, ifthey are bribed, will undermeasure it. Judges who can bebribed to come to a biased verdict are no better. All come

under the heading of Wrong Livelihood.There are many more varieties of Wrong Livelihood. Some

are forgers. They provide the first batch of their work in solidgold. The remainder of their work is in gold-plated brasspassed off as solid gold. Whenever a new customer comes,they show them the solid gold and allow them to scratchthe surface but when they decide to buy, they substitute thegold-plated one.

Even customers can do it! Suppose a hunter has caughttwo deer, a big one and a little one. At the market he askstwo kahapanas for the big one and one kahapana for thelittle one. A gangster comes up and buys the little one forone kahapana. A while later he comes back and says hechanged his mind and he wants the big one. The hunter askstwo kahapanas for the big deer. The gangster said that healready gave the hunter one kahapana and that the smalldeer he is returning is also worth one kahapana. Togetherthey are worth two kahapanas, the price of the big deer.The gangster therefore exchanges the big deer for the smallone. Meanwhile the hunter is not smart enough to keep upwith the gangster's trick and is thereby cheated by his customer. On this occasion, the customer is guilty of Wrong Livelihood even though he might say the hunter deserved it.

Thieving, pick-pocketing and other forms of stealing for aliving of course are also Wrong Livelihood.

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The Buddha said that a person who earns their living byWrongLivelihoodis likesomeonewho intentionally advisesa traveller to take a dangerous road, saying that it is safe,but when travelling themselves, will always take another(safer) route.

As for RightLivelihood,there is a good example illustratedin the Seriva Jataka (J.3).

During that lifetime, the bodhisatva was bom as a merchantcalled Seriva from the town of Seriva. Once, in the company ofa greedy merchantofthe samename, he crossed theNilapaha Riverand entered Andhapura. In that citywas afamily who had fallenon hard times, the sole survivors being a girl and her grandmother. Thegreedymerchantwentto their house with his wares. The girl begged her grandmothertobuy a trinket, andsuggested thattheyshouldgivethehawker the goldenbowlfrom whichthey ate. Thebowlwas a valuable heirloom, but it had lost its lustre and thewoman didn't know its value. The hawker was called in and

shown the bowl. He scratched it with a needle and knew it

was gold and worth about$1,000, but wishingto have it fornothing,said it was not worth halfa farthing—so he threwit away and left.Later, the bodhisatva came to the same streetand was offered thesamebowl.He told them the truth, gavethem all the moneyhe had and his stock, leavingonlyeightpiecesof money for himself. These he gave to the boatmanandboardedtheboattocross theriver. Meanwhile, thegreedymerchantwent again to the old woman's house, hoping toget the bowl in exchange for a few trinkets. When he heardwhat had happened,he lostcontrolofhimself, and throwingdown everythingon his yoke,he tookthe bar of the yoke asa weapon and ran down to the river to find the bodhisatva'fsboat in mid-stream. He shouted to the boatman to return,

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but thebodhisatva urgedhimon.Themerchant, realizingwhathehad lostthroughhisgreedchoked up blood. Itwas at thistime that he vowed to get his revenge on the bodhisatva inevery future lifetime. He was so upset that his heart burstand he fell down dead.

Merchants who are honest, according to the example shownby the bodhisatva andwhoavoid taking shortcuts canbe saidto be of Right Livelihood. To buy wares cheaply in a country where they are cheap and resell them expensively in acountry where they are expensive, if it is not outside thelaw,can still by considered as RightLivelihood. In general,everything excepted by Wrong Livelihood as explainedabove, can be considered Right Livelihood.6. Right EffortRightEffort is composed of the FourFoundationsof Effort,namely:

1.Avoidanceof evils not yet done [samvara-padhdna];2.Abandonment ofevils alreadydone [pahdna-padhdna];3. Development of virtues not yet done [bhdvand-

padhdna];4. Maintainance of virtues already mastered [anurak-

khana-padhdna]6.1 The First Foundation of Effort

The first foundation of effort is to avoid evils not yet done.This is well illustrated by the example of the bodhisatva inthe Mora Jataka (J.159, J.491):

The bodhisatva was once born as a golden peacock with abody the size of a cart and eyes like bright red berriesand its mouth pink like coral. The bird had a red auratoo. Noticing his own beauty in the reflectionof a pond,

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he realized the risk of continuing to live near the hauntsof men so he fled secretly from the flock at night to theHimavantaforest, finding safe caveasahomeon a goldenhill in Dandaka. Everymorning he would recite a mantrain honour to the rising sun (with the words "ahetayan-cakkhumd ekardjd harissavanno...'1'. Every evening hewould recite a spell in honour to the setting sun (withthe words "appetayancakkhumd ekardjd harissavanno..." and thus was protected from all harm. In thisway he maintained an unbroken practice for 700 years.

This is an example ofRight Effort on the worldly levelarising from wholesome intention.6.2 The Second Foundation of Effort

The second foundation of effort is to abandonment of evilsalready done. This is well illustrated by the example of thebodhisatva in the Pafica-Uposatha Jataka (J.490). At that timethe bodhisatva wasbornin a wealthy Brahmin family. However, he renounced the wealth and became a hermit in anamenable1 locationnear to Magadharasthra. Near to his hermitage lived many sorts of animals. Pigeons lived in thenearby bamboo. A snake lived in a termite mound. Therewere also a jackal and a bear.

One day the cockpigeon went foraging and while he wasgone his mate was killed by a hawk. The cock returnedand was overcomeby remorseand yearning for his mate.Thus the pigeonentered thehermitageto keep EightPrecepts in order to still his troubled mind. The pigeon took

1. By "amenable" it is meant that something, somewhere or someone is conducive tomaintainanceofand progressalongthespiritualpath and iscomposedofsevenfactors: 1.Somewhere to stay [avasa]-, 2.Somewhereto procure food \gocard\; 3.Amenable conversation [bhassa]; 4. Amenable people who encourage our practice [puggala]', 5. Food[ahara];6.Amenable climate and temperature [utu],and; 7. Posture [iriyapatha].

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the vow that he would not go foraging any more for aslong as he could not still his mind from desire.

The snake had been trodden upon by a "holy cow" andhad bitten the cow, accidentally killing it. When the cowherd found the cow dead, he broke into tears. After performing the necessary rites, the cowherd buried the cowclose by the snake's termitemound. Seeing this, the snakebecame disgusted at his own uncontrolled anger. Thusthe snake entered the hermitage taking the vow never tohunt again until he could overcome his anger.

The jackal had once been out scavenging and, comingacross the dead body of an elephant, ate into it from behind and lived inside it. When the body dried up, he became a prisoner and made frenzied efforts to escape.Eventually the storm broke, moistening the hide and allowing him to emerge through the head, but not withoutlosing all his hair as he crawled through. He thereuponresolved to renounce his greediness. Thereupon he entered the hermitage with the other animals (also J.148).

The bear had been greedy for fancy food and had leftthe safetyof the forestto enter the town in search of dainties. On entering the village the bear had received manyblows before fleeing. Reflecting on his injuries, the bearsaw that his own stupidity was the reason for his hurtand resolved to enter the hermitage, not to re-emerge untilhe could overcome his delusion.

The hermit himself had once suffered from arroganceabout being 'born of the Brahmas'. With such arrogance,he had not been able to attain the meditative absorptions.A Paccekabuddha saw the hermit's potential for enlightenment and went to where the hermit was, appearing

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before him floating in the air. However, the hermit wasso full of pride that he paid no respect. The Paccekabuddha thus advised him:

"lam a Paccekabuddha. As for you, who will go on tobe a fuliy-enlightenedBuddha—why are you so afflictedby arrogance? Arrogance does not befit you."

However, the hermit still did not humble himself. Thusthe Paccekabuddha continued:

"As a Paccekabuddha, my attainment is by far superior to yours. If you doubt it, why don't you try floatingin the air like me?"

ThePaccekabuddharosein the air and floated away tothe Himavanta forest. Consequently, the hermit was sohumiliated that he realized he must devote himself toserious practice. He felt ashamed of his arrogance. Therefore, he took Eight Precepts and vowed not to go out topick fruit again until by meditation he could overcomehis False Views.

Thus the pigeon practised to overcome lust, the snaketo overcome anger, the jackal to overcome greed, the bearto overcome delusion and the hermit to overcome his

arrogance. All these five sorts of practice are making effort representative of the second category of Right Efforton the worldly level arising from wholesome intention.

6.3 The Third Foundation of Effort

The third foundation of effort is the development of virtuesnot yet done [bhavana-padhana]. There is an incident related in the Dhammapada which illustrates this sort of effort1:

1. DhA.XVm,2

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Once there was a brahmin who noticed that as the monksstopped at a certain place to robe themselves before entering the town for alms, the hems of their robes wouldalways become wet from the dew on the grass. Therefore the wholesome intention arose in his mind to do agood deed he had never done before — that is, to cut thegrass at the point where the monks habitually robedthemselves. Thinking thus, he cut the grass. Some timelater, thesame brahmin observed themonks robing themselves at the same spot at midday and noticed that thehemsof the monks' robes was getting soiled by dust onthe ground. Therefore he had the wholesome intentionto cover up the dust with cleansand and thinking thushe obtained sandandcovered over thedust at that spot.Later still, not contented with the good deeds he had already done, he noticed that standing in the sun to robeoneselfcaused the monksto sweatprofusely—or whenit was raining, caused the whole robe to become soaked.Therefore he built a smallpavillionto protect the monksfrom the sun and the rain where they could robe themselves.Once the pavillionwas completed,he invited theBuddha and the monastic community to take a meal inthe pavillion. When the Buddha heard about thebrahmin's wholesome efforts, he gave the teaching:

"Just as a goldsmith must smelt gold not one time, butmany times before it can be used to make jewellry, inorder to remove all the impurities from the metal, thewise who wish to remove the defilements from their mind(such as greed etc.), must remove those impurities littleby Uttle, sequentially until none remain,while at the sametime cultivatingwholesome deeds constantly."

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Hearing the Lord Buddha's explanation, the Brahmin attained "Stream-Entry".

This is an example of making effort representative of thethird category of Right Effort on the worldly level arisingfrom wholesome intention.

6.4 The Fourth Foundation of Effort

The fourth foundation of effort means the maintenance of

virtues already mastered [anurakkhana-padhdna]. Thereis an incident related in the Scriptures about 500laymen whoat first persuaded one another to keep the Five Precepts. Having accomplished that, next time round they persuaded oneanother to keep the Eight Precepts.Next time round they persuaded each other to keep the TenPrecepts and the time afterthat, to ordain as novices in the monastic community. Eventually, having all trained themselves in the necessary manners and knowledge, they all became fully-ordained monks.

This is an example of making effort representative of thefourth category of Right Effort on the worldly level arisingfrom wholesome intention.

7. Right MindfulnessRight mindfulness is mindfulness which takes four thingsas its object:

1. Taking the body as the object and cultivating stillness of mind2. Taking the feelings as the object and cultivating stillness ofmind3. Taking the mind as the object and cultivating stillness of mind4. Taking mental phenomena as the object and cultivating stillness of mind

Mindfulness based on any of these four objects can have twocharacteristics:

1. Monitoring Mindfulness [apildpanasati]2. Discretional Mindfulness [uparigahanasati]

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7.1 Monitoring MindfulnessThis form of mindfulness is mindfulness that is constantlymonitoring thelevel ofwholesomeness in themind —neverletting wholesomeness slip away from the mind and its intentions. It can be compared to the treasurer of an emperorwho monitorsthe treasuryallday and allnight and who canreport the stateoftheassets to theemperor at any timeto sayhow many elephants, horses, vehicles, soldiers, how muchsilver, gold, jewels remain, so that theemperor can know atanytime howhisassets are. Similarly, thedutyofmonitoringmindfulness is to say: "these four virtues are the Four Foundations of Mindfulness [satipatthana]", "these four virtuesare the Four Foundations of Effort [sammappadhdna]","these four virtues are the Four Foundations of Success[iddhipada]", "these five virtues are the Five Faculties[indriya]", "these five virtues are the Five Powers [bala]","these seven virtues are the SevenFactorsofEnlightenment","these eight virtues are the Noble Eightfold Path", "thesegroup of mental phenomena belong to stillness of mind[samatha]", "this group ofmentalphenomenabelong to insight [vipassana]", "this group ofvirtues arecalled 'truthfulness' [sacca]", "this group of virtues are called 'liberation'[vimutti]", "this group of virtues is transcendental[lokuttara]". .

7.2 Discretional Mindfulness

This form of mindfulness is like the emperor's commanderin chief who must constantly be on the alert to everyone inthe population. Knowing that a certain group in the population may bring harm to the emperor, he must make surethat they arekept farawayfrom theemperor. Knowingthata certain group in the population may bring benefit to theemperor they should have the opportunity to comecloseto

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the emperor. Similarly, discretional mindfulness monitorsallmental phenomena —ifit isunwholesome, thentotry toreduce it. If it is wholesome, to give it the chance to grow.

8. Right ConcentrationRight Concentration has two characteristics:

1. Supporting Role [pdmokkha samma samddhi];2. Focussing Role [avikkhepana samma samddhi].

8.1The Supporting Role of Right ConcentrationIt is said that concentration is the head of all virtues ratherlike theridge-pole ofacastle roof which hastheduty to takethe weight of all the rafters. Thus in the Milindhapanha,Nagasena makes the comparison:

"Your Majesty, all the rafters of the castle roof, no matter-how numerous they maybe, must have a ridgepole astheirhighest support, and come together at that ridgepole. Thus the ridgepole is supremeamongst rafters. Inthe same way, no matter how many virtues there maybe, all of them come together in Right Concentration"

8.2 The Focussing Role of Right ConcentrationIt is the duty of concentration to keep the mind on tracktowards higher virtues without being waylaid or distractedby hindrances such as absent-mindedness or doubt — butto come to one-pointedness. Just as the emperor going towar must keep an eye on his ministers to make sure theydon't become dejected or lose their courage to fight againstthe enemy, and to remain loyal to his command. Similarly,Right Concentration has a focussing role to stop the mentalfaculties being scattered by hindrances such as absent-mindedness or doubt, but to remain one-pointed.

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The Enlightenment oftheIjBuddha^s First Disciple J

fn preaching the Dhammacakkapavattana Sutta, the Buddha revealed the Thirty-Seven Factors of Enlightenment[bodhipakkhiyadhamma], the Cycle of Dependent Origination and the Four Noble Truths as the hub, the spokesand the rim of the Dhammacakka respectively.

Dhammacakkas can be divided into two types:1. Pativedhananadhammacakka: The Personal At

tainment of knowledge of the Four Noble Truths, theThree Cycles of Examination1 [parivadda]; and theTwelve Stages of the Cycle of Examination overcoming by transcending [samucchedapahdna] the enemywe call craving, giving rise to the Fruits of Sainthood[ariyaphala].

2. Desanananadhammacakka: Out of compassion,teaching for the benefit of one's disciples (Afina-Kondafina would be the first) the way to overcome craving by attainment of knowledge of the Four Noble Truths,the Three Cycles of examination and the Twelve Stagesof the Cycle of Examination.

1. i.e Saccafiana, Kiccandna, Katanana (seeoverleaf)

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The Three Cyclesof Examinationcomprise:1. Saccandna: Knowledge of the existence of each No

ble Truth over which the Lord Buddha had unequalledpersonal knowledge and which he could teach to otherswith unequalled skill.

2. Kiccahana: Knowledge of what must be done in relation to each of the Noble Truths e.g. it is necessary toknow the existence of the Noble Truth of Suffering; it isnecessary to letgo ofthe Noble Truth of the Cause of Suffering; it is necessary to attain the Noble Truth of the Extinction of Suffering;it is necessary to cultivate the NobleTruth of the Path for the Extinction of Suffering.

3. Katandna: The Knowledge that what needs to be donein relation to each of the Noble Truths has already beencompleted: the existence of the Noble Truth of Sufferinghas been known; the Noble Truth of the Cause of Suffering has been let go of; the Noble Truth of the Extinctionof Suffering has been attained; the Noble Truth of thePath for the Extinction of Suffering has been cultivated.

The twelve stages of the Cycle of Examination is the product of multiplying the Four Noble Truths by the Three Cycles of Examination. The cyclical pathway of attainment iscalled the 'Dhammacakka' because it eradicates the defile

ments as it rotates — and is thus a weapon of unequalledpotential — to which even the VajraWheel1 of Indra cannotcompare.

When the Lord Buddha had finished teaching the

1. Indra's Vajra,if thrown down in an arableplacecan stop the rain falling there for sevenyears, if thrown down in a fertile place can stop fruit and vegetables growing there fortwelve years, if thrown into the ocean can make the whole ocean dry up, if thrown at thepeak of Mount Sumeru will cause the mountain to break all the way from top to bottom.

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Dhammacakkapavattana Sutta the whole of the Earthquaked and thewavesofthe ocean werewhipped by strongwinds and even Mount Sumeru bowed down its peak as ifin humility to the teaching, with a sound that could be heardall the way to the Brahma world and bright light was sentforth which exceeded even the brightness of the auras of theangels of the highest levels.

The announcement of praise for the Sutta was so loud onthe Catumaharajika (first) level of heaven that it was overheard on the Tavatimsa (second) level of heaven. The announcement of praise for the Sutta was so loud on theTavatimsa level of heaven that it was overheard on the

Yama (third) level of heaven... and so on, all the way fromTusita Heaven to Akinitthabhavagga Brahma world. Everyone of the Thirty-One Realms were shaken and light wasperceived in every level of existence.

The Lord Buddha exclaimed,

"Ahndsi vatabho kondanno, ahndsi vatabho kondanno"(Kondafifia you have known)

From that time on "Kondafifia" became better known bythe title of "Anna-Kondafifia" Thera (Kondafifia whoknows). The exclamation of the Lord Buddha at that timetestified to Kondanna's attainment of the Fruit of Sainthoodat the level of Stream-Enterer. At the same time it testified tothe potentialbenefitoftheBuddha'sEnlightenmentfor otherbeings in the world too. Apart from announcing the valueof Buddha Dhamma to the world it won over the Panca-vaggiya (GroupofFive) Bhikkhus who had previously beenskeptical, to want to join the Buddha's tradition, and practise strictly according the the Buddha's Teaching.

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If you look back at the life history of Kondafifia, you willremember him as being the youngest amongst the eightbrahmin soothsayers selected to interpret the bodily marksof Prince Siddhattha shortly after the latter's birth.Kondafina had obviously been very highly educated bothin worldly ways and in understanding meditative practicesbecause amongst the eight, he was the only soothsayer to beable to say with precision that Siddhattha would surely renounce the world to become enlightened as a Buddha. Afterthe Siddhattha's renunciation of the world, Kondafina hadspent a further six years together with him, studying meditation, and is likely to have attained the absorptions. Thus,hearing instruction from the newly-enlightened Buddha, hewas the first to attain "stream-entry" and to bear witness tothe fact that the Buddha was indeed a "Fully Self-Enlightened Buddha" [Samma Sambuddho] who had attainedsomething never before known.

Furthermore, a large number of Brahmas were able to attain the fruit of "stream-entry" at the moment the Buddhacompleted his teaching of the DhammacakkapavattanaSutta. This goes further to show the superiority of the Buddha's attainment over the teaching of other contemporarytraditions — the Buddha's teaching was benefitted from byBrahmas in the Brahma world who normally were considered the zenith of attainment by adherents of contemporarytraditions. It follows therefore that Brahmas themselves

have not attained a level of Sainthood and are ignorant ofthe Path and Fruit of Sainthood [ariyamagga-ariyaphala]—because when they die from their existencein the Brahmaworld, they must still continue to be caught up endlessly inthe Cycle of Existence [samsdra] — just like the rest of theunattained worldlings. The only alternative is to remove all

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the defilements from their minds and to attain liberation.The conclusion we can draw from seeing Kondafina at

tainstream-entry after a relatively short teaching (andalsofrom seeing the rebirth ofbeings in heaven or the Brahmaworld) is that favourable attainment comes as a result ofwholesome deeds accumulated all the way from one's distantpast, possibly from previous lifetimes and in combination with the good deeds performed in one's present lifetime. Onemayhaveaccrued manygooddeedsin one'spast,however, if one hadn't had the opportunity to come intocontact with the Lord Buddha, or at least his undistortedteachings, then again, it would be impossible to attain thestages of liberationor Sainthood.

It is thus the immense fortune of anyone who comes intocontact with Buddhism in the course of their life, to havetheopportunity tostudyandpractice Buddhism untilreachinga trueunderstanding ofit, todedicate one's life and efforts to unwavering practice in the LordBuddha's footsteps—at least to the point whereconfidence is gained that oneis on the right track —ultimately thespeedwith whichonecan attain one's final goalis influenced by many factors.

Supposing you were toplant a fruit tree —it isdifficult topredict when you will beable toobtain fruit from the tree.All we can say is that if the tree is in good soil and is wellmaintained with water and fertilizer,undisturbed by weeds,it will give fruit more quickly than if all these factors areneglected. Neglect ofthe tree will slow itsproduction offruitor even kill the tree before it has the chance to bear fruit. Inthesame way, thebestwecan dofor ourprogress is tomakesure that we optimise the conditions ofHfe and mind we setfor ourselves.

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Itisinteresting toconsider thatalthough theBuddha taughtthe same sermon to all five monks in the Pancavaggiya, itwas onlyKondafina who attained stream-entry as a result.The reason for the difference in attainment is due to the difference in the accumulated Perfections of the monks in thegroup. Study of Kondanna's past reveals that during thedispensation ofVipassi Buddha, he was bom as a rice-farmernamed "Mahakala"1:

Inthecrop cycle, Mahakala would find theopportunityto make an offering to Vipassi Buddha and his community no less than nine times!

1.when the tips ofthe rice shoots couldbe ground intomilk;

2.when the ricehad growninto seedlings3. at the first harvest;4. when the rice was bound into handfuls;5. when the rice was bound into sheaves;6.when the ricewas transported to the yard;7. when the rice was arranged in stooks;8. when the rice was threshed;9. when the rice was stored in silos;

Everytime Mahakala made an offering,he would makethe wish that he might forever be the first to attain thePath and Fruit ofNirvana during the dispensation of thenext Buddha to come. Wheneverthere was the opportunity to perform a wholesome act, Kondafifia would always make sure that he was the first to do it, and cultivated Perfections in this way until it becameengrainedin his being. He would do everything in earnest and withdedication — never with reluctance.

1. Anguttara Nikaya, Ekanipata, Ekadagga Sutta 1

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The Perfections which he had built up for himself from thepast, together with the good deeds of his present lifetimeadded up to a level of Perfections superior to those of hiscontemporary monks.

Consequently, hearing the Dhammacakkapavattana Sutta,Kondafina was awakened before his contemporaries — hewas to attain sainthood before his other four colleagues. Theother four members of the pancavaggiya were not disappointed as a result of their lesser attainment — on the contrary they were all inspired to faith in the Buddha and became dedicated to practice further in earnest, according tothe Lord Buddha's teaching. Indeed, we find in the scripture of the Anattalakkhana Sutta that the remainder of the

Pancavaggiya together with Kondafina were to attainArahantship — the first disciples of the Buddha to attainarahantship.

It is the author's dearest wish that having read this editionof The Buddha's FirstTeaching, readers will be inspired to seethat through practice, ordinary men can attain extraordinarystages of liberation and Sainthood. Knowing that by practice alone progress can be attained, one should not let thetime pass fruitlessly — but get down to earnest meditationpractice such as that outlined at the end of this book. Apartfrom purifying the mind of the practitioner, meditationserves to bring happiness in one's everyday life, facilitatesthe overcoming of lifechallenges, enhances mindfulness andwisdom and in itself is a way of pursuing the Perfectionstowards Nirvana. Even if we are unable to attain Nirvana in

this present lifetime, we will be able to secure heaven or theBrahma world as our afterlife destination according to themerit we have accumulated for ourselves.

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Whenever the Buddha arises in the world and our Perfec

tions are sufficiently developed, we too may be the first disciple to attain Sainthood in that Buddha's dispensation, inthe same way as Kondafina. Failing this, if we take rebirthin heaven or the Brahma world, we may, like the eighteencrore1 Brahmas of the Dhammacakkapavattana Sutta, attain Sainthood along with the first disciple.

1. One crore, according to the ancient Indian numerical system is equal to ten million.Thus 18 crore is equal to 180,000,000.

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-.Appendix A:DhammacMicipavpLttcina Sutta

for Pursuers ofPerfection

1. Introduction

In this Appendix we delve a little deeper into the meaningof the Dhammacakkapavattana Sutta. The Dhammacakkapavattana Sutta itself is a very brief teaching because it servesmerely as a reminder to listeners who were already wellversed in the materials covered. However, for us readingthe Dhammacakkapavattana Sutta in the ignorance of thepresent day, at face value, it is a little too difficult for us immediately to understand.2. What is the Dhammacakka?

At face value, the Dhammacakka is a wheel of the Dhammaand traditionally speaking, it was just considered as a metaphor for the means by which the Dhamma could makeprogress or go forth. However, the present author is of theopinion that to make the Dhamma into a Dhammacakka is away of comparing it to the 'jewelled wheel' of a UniversalMonarch. You may already have seen from the CakkavattiSutta that in any world era when there is no Buddha arisingin the world, there will be a Universal Monarch who rulesinjustice over the world. The Universal Monarch keeps FivePrecepts on ordinary days and Eight Precepts on the

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Uposatha Days (full-moon and new moon days). The Universal Monarch is endowed with seven forms of jewels bywhich he can rule the world:

1. A jewelled wheel;2. A jewelled elephant;3. A jewelled horse; .4. A jewelled general;5. A jewelled treasurer;6. A jewelled lady;7. Precious stones.

Most important amongst these endowments is the jewelledwheel [cakka] which arisesthrough the strength of the Universal Monarch's own merit. The Jewelled Wheel has twospecial characteristics it is:

1. An invincible weapon: if the owner ever needs to dealforcibly with any evils such as organized crime, all heneeds to do is make a resolution in his mind and theJewelled Wheel will lead his troops to quell the troubles— and no other weapon will be able to defeat them. Thejewelled wheel is like a weapon at the forefront of technology —however, unlike the best of technologyknowntoday, the owner doesn't even need to press a button —all he needs to do is to make a resolve to himself. The

Jewelled Wheel will turn to the left or the right in accordance with the owner's every intention.

2. A vehicle: if the owner or his community ever need tobe transported to a distant place or to cross difficult territory such as deserts or mountains, then they can dothis by virtue of the Jewelled Wheel — flying throughthe air if necessary. In descriptions of Universal Mon-archs of the past, the Jewelled Wheel has often been used

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to transport the community from one continent to another or even one world to another. In the time of the

Buddha, the scriptures report that people and the Universal Monarch were transported from another continentcalled Uttarakurudipa (to the North of Mount Sumeru)to the human world of Jambudipa (to the South ofMount Sumeru) by means of the Jewelled Wheel of thatUniversal Monarch. However, the Universal Monarchpassed away during their visit and the Jewelled Wheeldisappeared with him, making the community unableto return. Thus they resigned themselves to living in thehuman realm, establishing their own territory called"Kururattha". Usually those from the Uttarakurudipaare always strictly established in the Precepts, but afterthe passing of many generations, a war broke outamongst the Kuru people themselves as is recorded inthe Mahabharata called the 'Bharatayuddha'. These arethe traces left behind of beings from another continent(effectively from another planet or another universe).Kuru of those times is in the same location as New Delhi

of the present day.The Dhamma of the Lord Buddha, like the Jewelled Wheelof the Universal Monarch can serve as both a weapon and avehicle:

1. The Dhamma as a Weapon: The Dhamma can be considered like a weapon, because it allows us to execute

' the defilements — or the three forms of craving: cravingfor the sensual realm, for the form plane and for the formless plane.

2. The Dhamma as a Vehicle: The Dhamma acts Uke a ve

hicle in transporting us out of the Cycle of Existence

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[vadda-samsdra] on the levels of the Sensual Plane, theForm Plane and the Formless Plane so that we can enter

upon Nirvana.

Thus in the inauguration of the Dhamma to the world, thesetwo reasons are ample explanation for why this first Suttashould be called the Dhammacakkapavattana Sutta. Therefore, the Dhammacakkapavattana Sutta can be said to be ateaching about the Power of the Dhamma — which can becompared to the power of the Jewelled Wheel of a Universal Monarch. It is not that other Dhamma teachings by theBuddha do not have comparable importance — but theDhammacakkapavattana Sutta was the first and the teachings which came later only serve to expand upon the foundations already laid down in this inaugural Sutta.

The Buddha taught the Dhammacakkapavattana Sutta onthe full-moon day of the eighth lunar month, two monthsafter His Enlightenment. He gave the sermon at the IsipatanaDeer Park near Benares. This woodland was a haunt of as

cetics and also a natural sanctuary set up by royal decree —no-one was allowed to hunt any of the animals which livedthere. In ancient India, even though the king who made thedegree might pass away, or even if his dynasty might fall,the decree would live on out of hereditary respect that allthe castes had for the kingly caste.

The Dhammacakkapavattana Sutta was taught to theGroup of Five [pancavaggiya] ascetics who had Kondafifiaas their leader. To understand how the Dhammacakka

pavattana Sutta could have given the result it did on thesefive ascetics, it is important to know a little of their backgrounds first. Unfortunately,in many Buddhist countries ofthe world, there is the misunderstanding that Enlightenmentcan be achieved without training oneself in meditation. Such

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people cite examples ofenlightenment such as that of BahiyaDaruciriya who, in his final lifetime didn't appear to meditate, but could become enlightened just by hearing a fewwords from the Buddha at the roadside. Therefore, they cometo the conclusion that meditation is unnecessary for enlightenment and that there is no necessity for themselves to practice meditation. What they fail to take into account is theinfluence of his previous lifetimes. It turns out that in a previous lifetime:

Bahiya was one amongst a group of monks who climbedup onto a mountain plateau and vowed to themselvesnot to leave the mountain until they could attain enlightenment or at least fly down in the air by their own mental powers. After three days of meditation, one of thegroup became an arahant — he promised to bring foodback from his almsround for the others, but they refusedto eat it. On the fifth day, another monk became enlightened at the level of "non-returner" and he went for

almsround too, but again, the others refused to eat hisalmsfood. After the passing of seven days, the remainder of the group died of starvation.

They had effectively meditated to death, but the habit ofearnest, to sacrifice even one's own life in meditation, carried over into subsequent lifetimes allowing them to attainenlightenment in their meditation with uncommon ease.Tappa-mallaputta was able to attain Arahantship from theage of seven. Bahiya had also been one of the group. TheBuddha gave Bahiya only a very short sermon:

"Seeing only, hearing only, smelling only, tasting only,coming in physical contact only — for all things just sens-ing.

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With those words alone, Bahiya was able to become anarahant. However, there are those, both in Thailand andabroad who look at examples such as that of Bahiya andcome to the conclusion that you don't need to meditate inorder to attain enlightenment.

Therefore, for the Dhammacakkapavattana Sutta, it is necessary to give a few words of explanation about themeditational backgrounds of the 'group of five'.

Ifyou look into the history ofKondafifia, you find that hehas an extraordinary history. Even in this final lifetime ofhis, when he was a young man, he had completed his studies of all eighteen academic schools. According to the commentary Pathamasambodhigatha he was the leader ofKapilavastu's envoy to Devadaha to ask the hand of QueenMaha Maya for marriage to King Suddhodana. After thebirth of Prince Siddhattha, Kondafifia was the amongst thesoothsayers selected to deliberate the vital signs of the newborn prince —and amongst the soothsayers he was the mostprecise, giving one possibility alone for the vocation of theprince, whereas all the other soothsayers gave two possibilities.According to Kondafifia,there was no way the princecould follow the vocation of a Universal Monarch—the onlypossibility for him was to becomethe world spiritual leader.After having seen the vital signs of PrinceSiddhattha, fromthat day forth Kondafifia was to prepare himselfspiritually,awaiting the day when the prince would renounce hisworldly life. When at the age of twenty-nine, PrinceSiddhattha renounced the palace, Kondafifia was the firstto ordain in his footsteps. Thus, Kondafifia had at leasttwenty-nine years of experience in spiritual and academicstudy under his belt by the timehe renounced the world in

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Siddhattha's footsteps. WhenSiddhatthawas training himself under theauspices ofAlaraandUdaka itwasKondafinawho was also to train himself in Siddhattha's footsteps. Thus,Kondafifia, alongwith his other four companions were alladept in meditation by the time they came to hear theDhammacakkapavattana Sutta.

Andagain weowe it to thethoroughness ofAnanda fromthe introduction given not just to the Dhammacakkapavattana Sutta, but tomost oftheBuddha's teachings, thatwe know exactly where, to whom,when and with what result that teaching was given. FromAnanda's example, wecan learn principles of recording notes on any activity thatwe must always be able to write down "what" it is about,"when" it was done, "where" it happened, "to whom" ithappened and "the effect" it had.

Thus, the Dhammacakkapavattana Sutta was given for thebenefitof the 'group offive' who would havebeen some ofthe foremost meditation adepts of the day. They were of aquality thatwasrecognized bykings, courtiers and philosophers alike.3. The Importance of the Dhammacakkapavattana SuttaThe Dhammacakkapavattana Sutta is one of the most important teachings for Buddhists to know. It is so importantbecause it acts likea master-planfor all the subsequent teachingsonBuddhism given duringtheBuddha'slifetime. Evenif the Lord Buddha were to teach the Dhammacakkapavattana Sutta andnever toteach another wordofDhammafor the rest of his life, His duty in proclaiming the Dhammato the world would have been fulfilled. Just as each countryof the world has a Constitution as the master-plan for therest of the laws of the country to expand upon — similarly,

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the other teachings of the Buddha, the teachings of thearahantsand the teachings ofdistinguished Buddhistteachers down tothe present time are simply enlargements uponthe Dhammacakkapavattana Sutta. This is the importanceoftheDhammacakkapavattana Sutta asa master-plan. It iscomplete in itself and can lead the listener, who had no otherknowledge oftheBuddha's teaching toattain enlightenmentintheLord Buddha's footsteps. IfBuddhists were toneglectthe Dhammacakkapavattana Sutta to the point it disappeared from living memory, then with it Buddhism wouldalso disappear. Even if the Dhammacakkapavattana Suttahas not yet become extinct from the world, but a Buddhistfails to understand fully themeaning of this teaching, thenit isasgoodasthatperson's Buddhist-ness hasdisappeared.4. Reason forTeaching the Dhammacakkapavattana SuttaWhat was the reason behind theLord Buddha's preachingofthe DhammacakkapavattanaSutta?In order to understandthispoint,we have to goback to the day ofEnlightenmentof the Lord Buddha. If you look at the history of that time,you will find that having attained Enlightenment, the Buddha did not get up from wherehe was sitting. He remainedwhere he was in order to "ingest the bliss that had comefrom Enlightenment". Traditionally speaking, the long period of time the Buddha spent sitting, after his Enlightenment, is supposed tobe becausethe Buddha felt so proud orexalted by what he had managed to achieve — like a manwho has finished a task of hard work and can sit back witha smug grin on his face! However, in the eyes of meditators,we understand that the Buddhacouldn't immediately arisefrom His seat of enlightenmentbecauseHe must go furtherand further through the centre in order to consider the

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Dhamma in evengreater sublety. The Buddha was later topreach intheSimsapa forest that there were more leaves inthe forest than he held in the palm of his hand. The 84,000units of Dhamma which the Buddha was to reveal to us arebut the leaves in the Buddha's hand, but the leaves of theforest (the phenomena into which the Lord Buddha gainedinsight through his enlightenment) were still left for Him toconsider subsequent to His Enlightenment. Eventually, hecame to consider the reason for his having renounced theworld from the timeofleaving the palace up to his Enlightenment. He remembered that the realization of his own suffering had caused him to leave the palace. He saw the suffering ofYasodhara ofhis son Rahula. He realized that tostay inthe palace would be to suffer from the fetters of suffering without end. He had made avow to himself thatifhecould find an end to suffering then he would lead the otherbeings of the world also to anend of suffering. He realizedthat this had been his vocation ever since the first lifetimewhen he had started to look for Buddhahood, floating intheendless watery oblivion oftheocean withhis drowningmother uponhisshoulders. Herealized thatit had come totime for him to proclaim Dhamma to the world — it wassomething he had aimed to do since thebeginning twentyasahkhaya kappas ago. On the day of his Enlightenment,he had fulfilled his vocation to the extent of achieving Enlightenment himself, butnow it remained for him to fulfilthe second partofhis resolve and teach to the others oftheworld.

He considered who would be able to appreciate theDhamma he had uncovered. The Dhamma was so subtlethat it would be a rare personwho would appreciate it. Eventhe Buddha himself, with all the marks of a great man and

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so many lifetimes in his past of pursuing Perfections, stillhad to waste sixyearsin thediscovery ofthe Dhamma,staking his own life for the knowledge — how much harderwould it be for others to understand? He would have to consider his first disciples carefully, because if his first sermongavenoeffect, hisdispensation wouldimmediately founderon the rocks. His decision aboutsuitable disciples was alsoimportantbecausethewayhechose hisdisciples would laterbeusedasanexamplebyothers whenchoosingwhototeachin places never exposed to Buddhism before. Wesee that hedidn't base his decision onhimself, or the majority, but onDhamma itself. If he were to make the decision based onhimself (i.e. selfishly) then surelyhe would choosehis ownrelations or those closest to him at the time before his renunciation as first priority — to teach to Yasodhara or Rahulafirst. However, theBuddha used thequality ofinner experience as the most important in his decision. He had to askhimself who was the mostadept in the Eightfold Path. Heasked himself "who, in this age, is the most free from defilements? Who has made the mostprogress in their meditation?" He could think of two such persons:

Alara Kalama Hermit: who had been the meditationteacher who had beenable to impart to him the way toattain the akincannayatana (third) level ofarupajhdna.If in the words of Luang Phaw Wat Paknam, we couldsay that Alara had madesignificant progressin his meditation because he had already attained the subtle humanbody, the angelicbody, the Brahma body and the formless Brahma body. He would be almost on the brink ofattaining the Dhammakaya. The Buddha thought toteach this hermit first, but having checked with theknowledge of the Dhammakaya he found that Alara had

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just passed away seven days ago and would now haveto spend an exceedingly long lifetime in the formlessBrahma-world. He might not even have the chance tohear the teachings of the next Buddha, let alone this one!

Udaka Ramaputta Hermit: who had been the meditation teacher who had been able to impart meditationto him up to the level of the nevasahhdndsanhdyatana(fourth) level ofarupajhdna. Udaka was only one innerbody away from attaining Dhammakaya. The Buddhathought to teach Udaka but on checking by meditation,found that Udaka had passed away only the day before.

It appeared that the macchumdra (demons of death) haddone their jobwell—and had disposed of the two best potential disciples the Buddha could find. If the Buddha hadmanaged to convert Alara or Udaka, he would have converted the disciples of these two teachers throughout theland. It was as if Mara had deprived the Buddha of countless potential disciples bydisposing ofthese twoteachers.

The next person theBuddha was tothink ofwasKondafifiawho had been at His side since he renounced the comfort ofthe palace. He realized that in the present day and age, itwould be hard to find his equal. He saw in his meditationthat Kondafina was still alive and well and living in theIsipatana Deer Park. This iswhytheBuddha madethejourney to teach his first sermon there on the full moon day ofthe eighth lunar month.

Dhammakayacakkapavattana Sutta: ContentSECTION 1: EXTREMES OF PRACTICEThus have I heard, that on one occasion the Blessed Onewasstaying at Benares in theDeer Parkat Isipatana. Therehe addressed the Group of Five monks as follows:

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1.1 Kamasukhallikanuyoga: indulgence in the various sensual pleasures is harmful in the followingways:

1.1.1 Hino: It makes the mind coarse and clouded;1.1.2 Gammo: (this word literally means "householder")

It is the reason why people settle for the household life;1.1.3 Pothujjaniko: It makes the mind collect defilements

and become engrained with them;1.1.4 Anariyo: It is the reason one cannot escape the

clutches of the defilements;1.1.5 Anathasamhito: It is unprofitable.

1.2 Attakilamathanuyoga: the ascetic practice of self-mortification which is harmful in at least the following threeways:

1.2.1 Dukkho: It brings needless suffering on yourself;1.2.2 Anariyo: It is the reason one cannot escape the

clutches of the defilements;1.2.3 Anathasamhito: It is unprofitable.

The Buddha had to mention these two extremes right fromthe beginning of the sermon because in contemporary religious practice there were two main schools of thought. Thefirst school of thought taught to eat, drink and be merry andone day one will find true happiness which will be everlasting. Prince Siddhattha had tried this for himself since histime in the royal palace and found that it was ineffective.The Group of Five knew this too, so the sermon started fromsomething they could agree upon. It also warned the Groupof Five not to slip back into worldly ways. However, theschool of thought which advocated self-mortification waslike a cloud blocking the light of the sun in the spiritualthought of those days. Many people in those days were in-

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terested to liberate themselves from suffering, but becausethe strongest spiritual trend of the time was the practice ofself-mortification, many went astray or perished in theirquest. Having tormented themselves they had the feelingthat their sensual lust was diminishedand they thought thatif they tormented themselves to the utmost, they would attain true happiness. No-one knows who originated thisschool of thought —all you can say is that Mara had fooleda whole continent and a whole generation of people intoinflicting pain on themselves. Even Prince Siddhattha wasamong those to be taken in by this school of thought —butluckily he realized the futility of it sooner than the others.The Group ofFive hadn't agreed with him however and hadopted to continue with their self-mortification, so atthat timethey had had to go their separate ways. There had been noanger between them, but they were subscribing to differentschools of thought at that point.

Thus the Lord Buddha taught that neither of the extremesof sensual indulgence or self-mortification were profitable.This teaching was revolutionary,because itwentbeyond whatany previous philosopher or religious leader had ever taught.Thus for the Buddha to deny the truth of these two schools ofthought, was to overturn all that had gone before.

The Buddha didn't just deny what had gone before —heoffered a correct alternative. Normally this part of theDhammacakkapavattana Sutta isjust translated:

"Avoiding both of these extremes, the Middle Way realized by the Tathagata —producing vision, producingknowledge —leads to calm, to supreme knowledge, togoodknowledge, to extinction."

This is a literal translation, but it doesn't give us much clue

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howto adapt the teaching for ourpersonal practice. However, ifwe look athow Luang Phaw Wat Paknam explainedthese same words, compiled from sermons he gave on manyoccasions:

SECTION 2: THE MIDDLE WAY

O! Monks! The Middle Way [majjhima patipada] whichdoesn't err towards the aforementioned extremes ofpractice, which I, the Buddha have attained [abhisambuddha]with utmost insight, will bring the following benefits tothosewho practice:

2.1 Cakkhukarani: Is of the nature to bestow the meansof seeing according to reality. Itwas not that the Groupof Five were blind —but they lacked the "inner eye" toseejthings according to reality;

2.2 Nanakarani: Is of the nature to bestow the meansofknowing according to reality. Itwas not that the GroupofFive were unaware ofthe reality ofthe world aroundthem —but they lacked the "inner knowing" tounderstand theworldaccording to reality;

What then was the "means", the "device", or the "wherewithal" which the Buddha referred to which the Group ofFive were lacking before theirenlightenment? The Buddhawasnotyettoelaborate this point—butthereason whythePancavaggiya didn't immediately give up listening to thesermon in anger, was because they already had some degree ofinner experience as a result of their practice. Theywould already know themeaning ofsuchthings as "innerbrightness" andsowhattheBuddha was referring to in hissermon would simply bebuilding upon experience theyalreadyhad.They might already have hadexperience of"innerbodies" upto the level of the Brahma-body. Even though

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the Buddha didn't explain what the device was by whichthey could see and know according to reality, they couldfollow the gist of what he was explaining.2.3 Benefits of Seeing and Knowing according to realityThe Buddha still had not explained what he meant by theMiddle Way, but he elaborated on what benefits it wouldbring if practised correctly: to bestow the means of seeingand knowing according to reality. He explained that if onecan see and know according to reality one gains the following benefits:

2.3.1 Upasamaya: It can still the mind to a point wheredefilements are extinguished;

2.3.2 Abhihhaya: It gives rise to supreme knowledge:knowledge that is superior even to that of the angelicbody, the Brahma-body or the formless Brahma-body;

2.3.3 Sambodhaya: It givesrise to knowledge of the Noble Truths;

2.3.4 Nibbanaya: It leads to complete extinction (attainment of Nirvana).

2.4 The Middle WayHaving explained thebenefits oftheMiddle Way, the Buddha went on to explain what he meant by the MiddleWay."And what is it about this Middle Way whichbestowsthe means ofseeingand knowingaccordingto reality, whichstills the mind to a point where the defilements are extinguished, which gives rise to supreme knowledge, whichgives rise to a knowledge ofthe Noble Truths, which leadsto complete extinction? The Middle Way is the Noble Eightfold Path which comprises:

1.Right View [Samma Ditthi]2.RightIntention [Samma Sankappa]

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3. Right Speech [Samma Vdca]4. Right Action [Samma Kammanta]5. Right Livelihood [Samma Ajiva]6. Right Effort [Samma Vdydma]7. Right Mindfulness [Samma Sati]8. Right Concentration [Samma Samddhi]

This is the Middle Way realized by the Tathagata whichwhichbestows themeans ofseeing and knowing accordingto reality, which stills the mind to a point where the defilements are extinguished, which givesrise to supreme knowledge, which gives rise to a knowledge of the Noble Truths,which leads to complete extinction.SECTION 3: THE FOUR NOBLE TRUTHS

The aforementioned reference to "sambodhdya" concerningtheknowledge oftheFour Noble Truths isnowexpandedupon in more detail:

"O! Monks! The Noble Truths which are the reality of theworld, which allow those who see and know them to attainthestages ofsupreme sainthood, comprise fourcomponents

Sol Dukkha Ariyasacca: The Noble Truth ofSuffering— suffering really exists in the world. Some people, likethose who are on tike brinkofdeath with an illness they don'teven notice, don't even realize that suffering is the nature oflife, for everybody in the world;

3.2 Samudaya Ariyasacca: The Noble Truth of theOrigin of Suffering — everyone is ill with a sickness called'suffering', but that sufferinghasacause. To us, in the presentday, this might not sound very startling—but to people ofancient times, it would have been revolutionary thinkingbecause at that timetheythoughtpeoplebecame illas a punishment from the gods, not becauseof a physical cause;

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3.3 Dukkhanirodha Ariyasacca: The Noble Truth oftheCessation ofSuffering—the sickness ofsuffering whichplagues us all has a cure;

3.4 Dukkhanirodhagamini Patipada Ariyasacca:The Noble Truth of the Method of Practice for the CessationofSuffering —ifone practises theNoble Eightfold Pathonecan cure oneself of suffering.These are truths which already exist in the world (even ifthere is no-one to discover them). However because our eyesand our minds areblind to the reality, we fail to notice themunless they are pointed out. However because the Buddhahadpractised the Middle Way, He hadbeen able to realizethe Truths of the world. Once one sees the reality of the worldone can no longerbe fooled by the world.3.1 Dukkha Ariyasacca: The Noble Truth of SufferingThe suffering referred tohere isany discomfort ofbody ormind—comprising the following eleven types ofsuffering:

3.1.1 Jati Dukkha: Birth is suffering;3.1.2 Jara Dukkha:Aging is suffering;3.1.3 Marana Dukkha: Death is suffering;3.1.4 Soka: Sorrow;3.1.5 Parideva: Lamentation;

3.1.6 Dukkha: Pain;3.1.7Domanassa: Feeling slighted;3.1.8 Upayassa: Bemoaning;3.1.9 Sampayoga: Exposureto hateful things;3.1.10 Vippayoga: Separation from loved ones and treas

ured things;3.1.11 Alabha: Disappointment;

In conclusion clinging to the Five Aggregates [paficu-pdddnakkhandha] is suffering. The Buddha testified that

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all that way from the top ofour head to the tips ofour toes,we are full of suffering—he had seen and known it for himself as a result of having the wherewithal to see and knowthe nature of reality.3.2 Samudaya Ariyasacca:The Noble Truth of the Origin of SufferingTo people of ancient times, the Buddha's testimony aboutthis second Noble Truth would have been revolutionarythinking because at that time they thought peoplebecameill as a punishment from the gods, or as a result of theconjuction of the stars. TheBuddhachallenged all their superstitionsby tellingthemthat craving[tanha] and not fatewas the reasonbehind their suffering.3.2.1 Characteristics of CravingThe Buddha taught that cravinghas three harmful characteristics:

3.2.1.1 Ponobbhavika: Gives rise to rebirth—those subject to craving will be bom again and again without end—death isnot theend ofthestory. You canimaginehowgrasskeeps on sprouting up afresh, evenwhen you cutit back as a good metaphor for someone still affected bycraving.

3.2.1.2. Nandiragasahagata: Is accompanied by passion and delight;

3.2.1.3. Tatratatrabhinandini: Ifyou happen to be reborn somewhere, even though you were born there reluctantly, you become attached to existence there anddon't want to go anywhere else.

3.2.2 Categories of CravingCraving comes in three forms:

3.2.2.1 Kamatanha: Cravingforsensual pleasure or sen-

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sual realms of existence;3.2.2.2 Bhavatanha: Craving for the pleasure of the

"form-absorptions" or for the Brahma-world;3.2.2.3 Vibhavatanha: Craving for the pleasure of the

"formless-absorptions" or for the formless Brahma-world;

3.3 Dukkhanirodha Ariyasacca:The Noble Truth of the Cessation of SufferingThe state where craving has been extinguished, releasing aperson from being reborn in the cycle of existence. The Buddha testified that there is a way by which one can escapefrom the cycle of rebirth — there is no need to be born againand again without end. The characteristics of such cessationof suffering are as follows:

3.3.1 Asesaviraganirodho: Cessation of craving withno remaining trace;

3.3.2 Cago: Cessation with a complete relinquishing ofcraving;

3.3.3 Patinissaggo: Cessation with no further effect fromcraving;

3.3.4 Mutti: Cessation with complete liberation from craving

3.3.5Analayo: Cessation with no further concern for craving;

These characteristics of release from craving are similar, butcover the full spectrum of ways in which we can let go, allthe way from "executing" craving to "ignoring" it and letting it go away by itself.3.4 Dukkhanirodhagamini Patipada AriyasaccaThe Noble Truth of the Method of Practice for the Cessation

of Suffering, comprising the eight components mentioned

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earlier:

1. Right View [Samma Ditthi]2.Right Intention [Samma Sankappa]3. Right Speech [Samma Vdcd]4. Right Action [Samma Kammanta]5. Right Livelihood [Samma Ajiva]6.Right Effort [Samma Vdydma]7.Right Mindfulness [Samma Sati]8.Right Concentration [Samma Samddhi]

The Fruits of Practising the Noble Eightfold Path3.5 Knowing the Noble Truth of Suffering3.5.1 Dukkha Saccanana:Knowledge of the existence of SufferingO! Monks! The fruit which the Lord Buddha has gained asaresultofpractising the Noble Eightfold Path is as follows:

3.5.1.1 Cakkhu: The means ofseeing according to reality;

3.5.1.2 Nanam: The means ofknowing according to reality;

3.5.1.3 Pahha: The wisdom to know cause and effect according to reality (to know cause and effect is superiorthan simplyknowing aswith the previous item);

3.5.1.4 Vijja: The knowledge that allows defilements tobe overcome definitively;

3.5.1.5 Aloko: Brightness arises which is brighter thanthe sun, the moon, the stars or all the brightness in theuniverse.

3.5.2 Dukkha Kiccanana: Knowledge ofwhat must bedone in relation to Suffering.

3.5.3 Dukkha Katahana: The Knowledge that what

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must be done has been done in relation to Suffering.3.6 Knowing the Noble Truth of the Cause of SufferingO!Monks! As a result of practising this Noble Eightfold Path,which gave rise to vision, insight, wisdom, knowing andbrightness, allowing knowledge of things never beforeknown aboutthe Noble Truth of the Origin of Suffering:

3.6.1 Dukkhasamudaya Saccanana: Knowledge ofthe existence of Origin of Suffering.

3.6.2 Dukkhasamudaya Kiccanana: Knowledge ofwhat must be done in relation to Origin of Suffering.

3.6.3 Dukkhasamudaya Katahana: The Knowledgethat what must be done has been done in relation to Ori

gin of Suffering.3.7 Knowing the Noble Truth of the Cessation SufferingO!Monks! As a result of practising this Noble Eightfold Path,which gave rise to vision, insight, wisdom, knowing andbrightness, allowing knowledge of things never beforeknown about the Noble Truth of the Cessation of Suffering:

3.7.1 Dukkhanirodha Saccanana: Knowledge of theexistence of Cessation of Suffering.

3.7.2 Dukkhanirodha Kiccanana: Knowledge of whatmust be done in relation to Cessation of Suffering.

3.7.3 Dukkhanirodha Katahana: The Knowledge thatwhat must be done has been done in relation to Cessa

tion of Suffering.3.8 Knowing the Noble Truth ofthePath totheCessation of SufferingO!Monks! As a result of practising this Noble Eightfold Path,which gave rise to vision, insight, wisdom, knowing andbrightness, allowing knowledge of things never beforeknown about the Noble Truth of the Path to the Cessation of

Suffering:

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3.8.1 Dukkhanirodhagamini Saccanana: Knowledge of the existence of Path to the Cessation of Suffering.

3.8.2 Dukkhanirodhagamini Kiccanana: Knowledge of what must be done in relation to Path to the Cessation of Suffering.

3.8.3 Dukkhanirodhagamini Katahana: The Knowledge that what must be done has been done in relationto Path to the Cessation of Suffering.

These twelve stages of the CycleofExamination is the product of multiplying the Four Noble Truths by the Three Cycles of Examination. The cyclicalpathway of attainment israther like the way a nut gradually makes progress alongthe screw-thread of a bolt by rotating (not like an electric fanwhich rotates without getting anywhere). For progress withenlightenment, progressing in the cycle eradicates the defilements as it rotates.

The first circuit is the cycleof "Saccanana"— the knowledge of the existence of each of the Noble Truths. The second circuit is the cycle of "Kiccanana" — the knowledge ofwhat must be done in relation to each of the Noble Truths.

The third circuit is the cycle of "Katandna" — the knowledge that what must be done in relation to each of the NobleTruths has been completed.

"O! Monks! If the Tathagatahad not fully completed thesethree cycles with their twelve components, I would not saythat the Tathagata has attained enlightenment as a fullyself-enlightened Buddha. However, because the Tathagatahas completed these three cycles with their twelve components in their entirety, the Tathagata dares to claim enlightenment as a fully self-enlightened Buddha, unexcelled in

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the cosmos with its deities, Maras and gods, with itscontemplatives and priests, its royalty and commonfolk."

"O! Monks! My liberation from the Cycle of Existence isrealand permanent. This ismyfinal lifetime. There will certainly be no new rebirth for me."SECTION 4: THE OUTCOME OF THE SERMONEven without going into detail about how to practice theEightfold Path,Kondafina wasable to focus hismind at thecentreof the body. Eventhough the Buddhadidn't say thathe needed to attain the Dhammakaya, the result of focussingthe mind properly, in a sequential way, is to attain theDhammakaya automatically. Kondafina had long trainedhimself in preparation for this attainment. Attaining theDhammakaya, Kondafina was able to use the Dhammakaya to see and know the Four Noble Truths in the humanphysicalbody. Theoutcome ofhis attainment (and hence ofthe Dhammacakkapavattana Sutta) was that Kondafifia attained Stream-Entry with the realization that:

"Whatever thing is ofa nature to arise, is of a nature alsoto cease"

And when the Buddha had set in motion the Wheel of theDhamma, the earth deities cried out: "At Benares, in the DeerPark of Isipatana, the Buddha has set in motion the supremeWheel of the Dhamma which cannot be denied by any priestor contemplative, deity, Mara or god or anyone in the cosmos."

Hearing the proclamation of the earth deities, the deitiesof the Catumaharajika Heaven proclaimed the news to thedeities of Tavatimsa Heaven.

Hearing the proclamation of the Catumaharajika deities,the deities of the Tavatimsa Heaven proclaimed the news

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to the deities of Yama Heaven.

Hearing the proclamation ofthe Tavatimsa deities, the deities of the Yama Heaven proclaimed the news to the deitiesof Tusita Heaven.

Hearing the proclamation of the Yama deities, the deitiesof the Tusita Heaven proclaimed the news to the deities ofNimmanarati Heaven.

Hearing the proclamation of the Tusita deities, the deitiesof the Nimmanarati Heaven proclaimed the news to thedeities of Paranimitavasavatti Heaven.

Hearing the proclamation of the Nimmanarati deities, thedeities oftheParanimitavasavatti Heaven proclaimed thenews to the whole of the Brahma world.

The whole ten-thousand-fold cosmos shook and a limitless radiance extended throughout the cosmos surpassingeven the radiance of the deities.

The Lord Buddha exclaimed,

"Anfiasi vatabho Kondanno, anfiasi vatabho Kondanno"(Kondafifia nowyouhave known and seen everything)

Accordingly, from that time on "Kondafifia" became betterknown by the title of "Afifia-Kondafifia"

Some might wonder why Kondafifia like the Buddha sawthethreecycles and thetwelve components, but onlyattained"Stream-Entry" and not arahantship. Theexplanation is thatKondafifia's vision and knowledge extended only to thePhysical Human body. He had not yet seen the same in themoresubtle innerbodies.Hewould have to followthe EightfoldPath further. Oncehehad seenthemin theAngelic Body,he would become a Once-Returner. Once he had seen them

in the (Form) Brahma-body, he would become an Non-Returner. Oncehehad seenthemin theFormless Brahma-body,

206

he would becomean arahant. Having done the three cyclesfor each of the Four Noble Truths in each of the Four InnerBodies, he would have completed the:

"sixteen tasks — until invulnerable to hardship — thatyou cancall Nirvana ifyoulike"

described byLuang Phaw Wat Paknam. Thus for anyone toattain arahantship, they must complete all sixteen of thetasks.

This has been an overview of the DhammacakkapavattanaSutta.As for the Buddha's subsequent teachings—they wereallbut an expansion upon these basic principles.

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Appendix B:Dhammacakkapavattana Sutta

Translated with a View to Practice(Figures in square brackets refer to the heading numbers in Appendix A)

Evam me sutam, ekam samayam Thus have Iheard, thatononeoccasion the BlessedBhagava Baranasiyam viharati One was staying at Benares inthe Deer Park atIsipatane Migadaye tatra kho Bhagava Isipatana. There he addressed the group of fivepancavaggiye bhikkhG amantesi: monks as follows:

"Dve me bhikkhave, anta pabbajitenana sevitabba. Yo cayam kamesu <1.1>kamasukhallikanuyogo <1.1.1.> hino<1.1.2> gammo <1.1.3> pothujjaniko<1.1.4> anariyo <1.1.5> anattha-samhito, yo cayam <1.2> attakilama-thanuyogo <1.2.1> dukkho <1.2.2>anariyo <1.2.3> anatthasamhito.

Ete te bhikkhave, ubho ante

anupagamma <2> majjhima patipadatathagatena abhisambuddha <2.1>cakkhukarani <2.2> fianakaranl

<2.3.1> upasamaya <2.3.2>abhinfiaya <2.3.3> sambodhaya<2.3.4> nibbanaya samvattati. Katamaca sa bhikkhave, <2.4> majjhimapatipada tathagatena abhisambuddha

0! Bhikkhus! Monks who wish to overcome suf

fering must strictlyavoid the two extremesofpractice, namely: sensual indulgence (which makes themind coarse; makes people settle for the household life, engrains the mind with defilements, isthe reason why the mind cannot escape theclutches ofthe defilements, isunprofitable) andself-mortification (which bringsneedless sufferingon yourself, isthe reason one cannot escape theclutches ofthe defilements, isunprofitable).

0!Monks! The Middle Way which doesn't err towards the aforementioned extremes of practice,which I, the Buddha have attained: bestows themeans ofseeing according to reality; bestows themeans ofknowing according to reality; can stillthe mind to apoint where defilements are extinguished; gives rise to supreme knowledge; itgivesrise to knowledge ofthe Noble Truths; itleads tocomplete extinction.

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cakkhu-karani fianakaranl upasamayaabhififiaya sambodhaya nibbanayasamvattati

Ayameva ariyo atthangiko maggoseyyathidam: <2.4.1> sammaditthi<2.4.2> sammasankappo <2.4.3>sammavaca <2.4.4> sammakammanto

<2.4.5> sammaajivo <2.4.6>sammavayamo <2.4.7> sammasati<2.4.8> sammasamadhi.

Ayam kho sa bhikkhave, majjhimapatipada tathagatena abhisambuddhacakkhukarani fianakaranl upasamayaabhififiaya sambodhaya nibbanayasamvattati.

<3.1> Idam kho pana bhikkhave,dukkham ariyasaccam: <3.1.1>jatipidukkha <3.1.2>jarapi dukkha <3.1.3>maranampi dukkham <3.1.4> soka<3.1.5> parideva <3.1.6> dukkha<3.1.7> domanass- <3.1.8>upayasapidukkha <3.1.9> appiyehi sampayogodukkho <3.1.10> piyehi vippayogodukkho yampiccham <3.1.11> nalabhati tampi dukkham sankhittenapaficupadanak-khandha dukkha".

<3.2> Idam kho pana bhikkhave,dukkhasamudayo ariyasaccam:<3.2.1> "yayam tanha <3.2.1.1>

And what isthis Middle Way which bestows themeans ofseeing according to reality; bestows themeans ofknowing according to reality; can stillthe mind to apoint where defilements are extinguished; gives rise to supreme knowledge; itgivesrise to knowledge ofthe Noble Truths; leads tocomplete extinction? Precisely that which comprises: RightView; Right Intention; Right Speech;RightAction; RightLivelihood; Rigjit Effort; RightMindfulness; Right Concentration.

This is the Middle Way realizedbythe Tathagatawhich which bestows the means ofseeing andknowing according to reality, which stills the mindto apointwhere the defilements are extinguished,which gives rise to supreme knowledge, whichgives rise to aknowledge ofthe Noble Truths,which leads to complete extinction.

"0! Monks! This isthe Noble Truth ofSuffering:Birth is suffering. Old-age issuffering. Death issuffering. Sorrow, lamentation, pain, feelingslighted, bemoaning are suffering. Exposure tohateful things is suffering. Separation from lovedones and treasured things is suffering. Nonfulfillment ofwishes issuffering. In conclusionclinging to the Five Aggregates issuffering.

"0! Monks! This is the Noble Truth ofthe OriginofSuffering: Craving which: gives rise to rebirth;is accompanied bypassion and delight; attaches

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ponobbhavika <3.2.1.2> nandiraga-sahagata <3.2.1.3> tatra tatra-bhinandinl, <3.2.2> seyyathidam:<3.2.2.1> kamatanha <3.2.2.2>

bhavatanha <3.2.2.3> vibhavatanha".

onetoone's here-and-now existence — andcomprises Craving for sensual pleasure; Craving forthe pleasure of the "form-absorptions"; Cravingfor the pleasure of the "formless-absorptions".

<3.3> Idam kho pana bhikkhave, "0! Monks! This is the Noble Truth of the Cessa-dukkhanirodho ariyasaccam: yo tion ofSuffering is cessationwhich is; Extinguish-tassayeva tanhaya <3.3.1> ingofCTavingwithnoremainingtrace;Extinguish-asesaviraganirodho <3.3.2> cago ing with acomplete relinquishing of craving;Ex-<3.3.3> patinissaggo <3.3.4> mutti tinguishing with no further effect from craving;<3.3.5> analayo. Extinguishingwithcomplete liberation from crav

ing; Extinguishing with no further concern forcraving.

<3.4> Idam kho pana bhikkhave,dukkha-nirodhagamini patipadaariyasaccam: ayameva ariyo atthangikomaggo, seyyathidam: <3.4.1>sammaditthi <3.4.2> samma-sankappo<3.4.3> sammavaca <3.4.4> samma-

kammanto <3.4.5> sammaajivo<3.4.6> sammavayamo <3.4.7>sammasati <3.4.8> sammasamadhi.

<3.5.1> "Idam dukkham

ariyasaccanti" me bhikkhave pubbeananussutesu dhammesu <3.5.1.1>

cakkhum udapadi <3.5.1.2> fianamudapadi <3.5.1.3> pafifia udapadi<3.5.1.4> vijja udapadi <3.5.1.5>aloko udapadi.

<3.5.2> Tarn kho panidam dukkhamariyasaccam parififieyyanti mebhikkhave, pubbe ananussutesudhammesu cakkhum udapadi fianamudapadi pafifia udapadi vijja udapadi

"0! Monks! ThisistheNoble Truth of theMethodofPractice for the Cessation ofSuffering: the Noble Eightfold Path comprising Right View; RightIntention; Right Speech; Right Action; Right Livelihood; Right Effort; RightMindfulness; RightConcentration.

0!Monks! The means ofseeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this is the knowledge ofthe existence ofSuffering

0!Monks! The means ofseeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this isthe knowledge ofwhat

211

aloko udapadi.

<3.5.3> Tarn kho panidam dukkhamariyasaccam parififiatanti me bhikkhave, pubbe ananussutesu dhammesucakkhum udapadi fianam udapadipafifia udapadi vijja udapadi alokoudapadi.

<3.6.1>"Idam dukkhasamudayoariyasaccanti" me bhikkhave pubbeananussutesu dhammesu cakkhum

udapadi fianam udapadi pafifiaudapadi vijja udapadi alokoudapadi.

<3.6.2> Tarn kho panidam dukkhasamudayo ariyasaccam pahatabbantime bhikkhave, pubbe ananussutesudhammesu cakkhum udapadi fianamudapadi pafifia udapadi vijja udapadialoko udapadi.

<3.6.3> Tarn kho panidam dukkhasamudayo ariyasaccam pahinanti mebhikkhave, pubbe ananussutesudhammesu cakkhum udapadi fianamudapadi pafifia udapadi vijja udapadialoko udapadi.

<3.7.1> "Idam dukkhanirodho ariyasaccanti" me bhikkhave pubbe ananussutesu dhammesu cakkhum udapadifianam udapadi pafifia udapadi vijjaudapadi aloko udapadi.

must be done in relation to Suffering.

0! Monks! The means of seeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this is the knowledge that whatmustbedone hasbeendoneinrelation toSuffering.

0! Monks! The means of seeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this is the knowledge of the existence of Origin of Suffering

0! Monks! The means of seeing according to reality arose; the means of knowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this is the knowledge of whatmust be done in relation to Origin of Suffering.

0! Monks! The means of seeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this is the knowledge that whatmust be done has been done in relation to OriginofSuffering.

0! Monks! The means of seeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths tfeverheard before, that this is the knowledge of the existence ofCessation ofSuffering

212

<3.7.2> Tarn kho panidam dukkha-nirodhoariyasaccam sacchi-katabbantime bhikkhave, pubbe ananussutesudhammesu cakkhum udapadi fianamudapadi pafifia udapadi vijja udapadialoko udapadi.

<3.7.3> Tarn kho panidam dukkha-nirodho ariyasaccam sacchikatanti mebhikkhave, pubbe ananussutesudhammesu cakkhum udapadi fianamudapadi pafifia udapadi vijja udapadialoko udapadi.

0!Monks! The means ofseeing according to reality arose; the means of knowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this isthe knowledge ofwhatmustbe done in relation to Cessation of Suffer

ing.

0!Monks! The means ofseeing according to reality arose; the means of knowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this isthe knowledge that whatmustbe donehasbeendonein relation to Cessa

tion ofSuffering.

0!Monks! The means of seeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this is the knowledge ofthe existence ofPath to the Cessation ofSuffering

0! Monks! The means of seeing according to reality arose; the means of knowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this isthe knowledge ofwhatmust be donein relation to Pathto the Cessation

ofSuffering.

0!Monks! The means of seeing according to reality arose; the means ofknowing according to reality arose; wisdom arose, knowledge arose, brightness arose within me with regard to truths neverheard before, that this isthe knowledge that whatmustbedone hasbeendoneinrelation to Path tothe Cessation ofSuffering.

<3.8.1> "Idam dukkhanirodhagaminipatipada ariyasaccanti" me bhikkhavepubbe ananussutesu dhammesucakkhum udapadi fianam udapadipafifia udapadi vijja udapadi alokoudapadi.

<3.8.2> Tarn kho panidam dukkhanirodhagamini patipada ariyasaccambhavetabbanti me bhikkhave, pubbeananussutesu dhammesu cakkhum

udapadi fianam udapadi pafifiaudapadi vijja udapadi aloko udapadi.

<3.8.3> Tarn kho panidam dukkhanirodhagamini patipada ariyasaccambhavitanti me bhikkhave, pubbeananussutesu dhammesu cakkhum

udapadi fianam udapadi pafifiaudapadi vijja udapadi aloko udapadi.

213

Yava kivafica me bhikkhave, imesucatusu ariyasaccesuevam tiparivattamdvadasakaram yathabhotam fiana-dassanam na suvisuddham ahosi. Neva

tavaham bhikkhave, sadevake lokesamarake sabrahmake sassamana-

brahmaniya pajaya sadevamanussayaanuttaram sammasambodhim abhi-

sambuddho paccafifiasim.

Yato ca kho me bhikkhave, imesu catusuariyasaccesu evam tiparivattamdvadasakaram yathabhotam fiana-dassanam suvisuddham ahosi.

Athaham bhikkhave, sadevake lokesamarake sabrahmake sassamana-

brahmaniya pajaya sadevamanussayaanuttaram sammasambodhim abhi-

sambuddho paccafifiasim.

Nanafica pana me dassanam udapadiakuppa me vimutti, ayamantima jatinatthidani punabbhavoti.

"0! Monks! If the Tathagata had not fully completed these three cycles with their twelve components, Iwould not say that the Tathagata hasattained enlightenment as afully self-enlightenedBuddha unexcelled inthe cosmos with its deities,Maras and gods, with its contemplatives andpriests, its royalty and commonfolk."

However, because the Tathagata has completedthese three cycles with their twelve componentsin their entirety, the Tathagata dares to claim enlightenment as a fully self-enlightened Buddha,unexcelled inthe cosmos with its deities, Marasand gods, with its contemplatives and priests, itsroyalty and commonfolk."

"0! Monks! My liberation from the Cycle ofExistence is real and permanent. This is my final lifetime. There will certainly be no new rebirth forme.

Idamavoca Bhagava attamana <4>paficavaggiya bhikkhO bhagavatobhasitam abhinandunti imasamifica

pana veyyakaranasmim bhafifiamaneayasmato Kondafifiassa virajamvltamalam dhammacakkhum udapadi:"yam kifici samudayadhammamsabbantam nirodhadhammanti".

That iswhat the Blessed One said. Glad atheart,the group offive monks delighted at his words.And while the explanation was being given, therearose toKondafina the dustless, stainless DhammaEye: "Whatever isofanature to arise isalso ofanature to cease".

Pavattite ca pana bhagavatadhammacakke bhumma deva sadda-

manussavesu: "etam bhagavataBaranasiyam Isipatane Migadaye

AndwhentheBuddha hadsetinmotiontheWheelof theDhamma, theearth deities cried out: "AtBenares, in the Deer Park ofIsipatana, the Buddha has set in motion the supreme Wheel ofthe

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anuttaram dhammacakkam pavattitam Dhamma which cannotbe denied by any priest orappativattiyam samanena va brahman- contemplative, deity, Mara or god or anyone inena va devena va marena va brahmuna the cosmos."va kenaci va lokasminti".

Bhummanam devanam saddam sutvaCatummaharajika deva saddamanussavesum Catummaharajikanamdevanam saddam sutva

Hearing the proclamation of the earth deities, thedeities ofthe Catumaharajika Heaven took upthe cry. Hearing the proclamation of theCatumaharajika deities...

Tavatimsa deva saddamanussavesum: The deities of the Tavatimsa Heaven took up theTavatimsanam devanam saddam sutva cry. Hearing the proclamation of the Tavatimsa

deities...

Yama deva saddamanussavesum The deities of the Yama Heaven took up the cry.Yamanam devanam saddam sutva Hearing the proclamation of the Yama deities...

Tusita deva saddamanussavesum The deities of the Tusita Heaven took up the cry.Tusitanam devanam saddam sutva Hearing the proclamation of the Tusita deities...

Nimmanarati deva saddamanus- The deities of the Nimmanarati Heaven took upsavesum Nimmanaratinam devanam the cry. Hearing the proclamation of thesaddam sutva Nimmanarati deities...

Paranimmitavasavatti deva saddamanussavesum Paranimmitavasavat-

tinam devanam saddam sutva

Brahmakayika deva saddamanussavesum:

The deities of the Paranimitavasavatti Heaventook up the cry. Hearing the proclamation of theParanimitavasavatti deities...

The deities ofthe Brahma world Heaven took upthe cry:

"Etam bhagavata Baranasiyam "At Benares, in the Deer Park of Isipatana, the Bud-Isipatane Migadaye anuttaram dha has set in motion the supreme Wheel of thedhammacakkam pavattitarn Dhamma which cannotbe denied by any priest orappativattiyam samanena va contemplative, deity, Mara or god or anyone inbrahmanena va devena va marena va the cosmos."

215

brahmuna va kenaci va lokasminti"

Itiha tena khanena tena muhuttena

yavabrahmalokasaddoabbhuggacchi.Ayafica dasasahassi lokadhatusankampi sampakampi sampavedhi.Appamano ca olaro obhaso lokepaturahosi: atikkammeva devanamdevanubhavanti.

So at that moment, that instant, the cry shot rightup to the Brahma-world. And the whole ten-thousand-fold cosmos shook andalimitless radianceextended throughout the cosmos surpassing eventheradiance of the deities.

Atha kho Bhagava udanam udanesi: The Lord Buddha exclaimed, "Kondafifia now"afifiasi vata bho Kondafifio, afifiasi you have known and seen everything."vata bho Kondafifioti".

Itihidam ayasmato Kondafifiassa Accordingly, from that time on "Kondafifia" be-afifiakondafifio teva namam ahositi. came better known by the title of "Afifia-

Kondafifia".

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Appendix C:General Index

absent-mindedness: overcome bymeditation 124

absorption: factors 123,129-132; ofneither-perception-nor-non-percep-tion 193; fifth 131; first 85,123,129;fourth 129; second 129; third 129

absorptions: attainable only bymeditation 132;attaining 129;fivefold analysis 130-1; form- 78-9, 85;formless- 80, 85; four-fold analysis129-30

abstinence: transcendental 110,121,156,158, {example: Ariya thefisherman, 159-60}; after requestingPrecepts 158;from adultery 161lex-ample: Khema, 161-3}; from killingafter taking Precepts, {example: layman and python, 158-9}; from killing on spur of moment 158, {example: Cakkana 158}; from stealing160; transcendental, from stealing160; {example: Khujjuttara 160-1}

access concentration 43,131Action, Right (see Right Action)adultery 40,83,119,142; abstention

from 161 {example of Khema, 161-

3};harmful retribution 162-3affliction: suffering as 48aging: as suffering 46,57,63-6,199;

relationship to birth, illness anddeath 68-9

Aggregates ofClinging: 73, {metaphors: archer's target 73, forest fire73, insecure house 74, large ox 74,soil of the earth 73}

Aggregates: Five 21,72-3,109,122,134,143; of inner bodies 134: Pure73,109,122,134

Aggregates, Transcendental (seePure Aggregates)

aggression, intention to remove oneself from 151; preoccupation with142

Ajapalanigrodha Tree 15Alara Kalama Hermit, 192-3alcohol, dealing in 163amenable location 168

Anagami(n) 30: (Coarse), Dhammakaya_108,134-5; (Subtle), Dhammakaya 108,134-5Ananda 86, 189; records Dhamma

cakkapavattana Sutta 17,189Anattalakkhana Sutta 181

217

Angelic Body 107,122; defilementsof 135

anger 135,136,137animal kingdom, suffering of birth

in 62-3

annoyance 40,88,137anupadisesa nibbana 21,112,114anxiety, caused by sensual indul

gence 32;Origin ofSuffering as 50-1araha(n)t 30, 112: Coarse, Dham

makaya 108, 135; Subtle, Dhammakaya 108, 135; free of defilements 101; many attained as resultof Buddha's teaching 101

archer's target - metaphor for theAggregates of Clinging 73

arrogance 40,88,137Arts, Low 41Asalha Puja Day, Dhamma

cakkapavattana Sutta chanted 11Astral Body (see Subtle Human

Body)attachment to sense pleasure (see

sensual indulgence)attaining: absorptions 129; Dham

makaya 111attainment of: precursory-medita

tive insight 101; realization comingfrom inner-120

Attainments, the Nine SupremeTranscendental 91

austere practices 89dyatana nibbdna 21,102,112,114;

explained by Phramonkolthepmuni102

becoming (seeDependent Origination)behaviour, unwholesome, overcome

by attaining Dhammakaya 111bemoaning, as suffering 47, 58, 71,

199;relationship to sorrow and lamentation 71

benefits of seeing and knowingaccording to reality 197

birth: in the animal kingdom, 62-3;in the realm of the hungry ghosts63; as link of Dependent Origination 16; as suffering 46, 58-63;modes of 58; relationship to illness,aging and death 68-9

bodies: centres aligned for inner-121; created by craving 52; successive wisdom of inner-126

bodily: differentiation 59; parts 65;sphere 125

body: craving as its creator 65; crossroads for suffering 90-1; {metaphors, house 65; withering flower inthe sun 66}; mindfulness of42; seenby the wise as but excrement 90;storehouse of unwholesomeness 91

body in the body: mindfulness of,42,119-123; seeing 107

Body of Enlightenment 107,109-12

boss: wife like a 155

Brahmas: attain enlightenment asresult of DhammacakkapavattanaSutta 178-9;erroneously consideredzenith ofspiritual attainment 178-9

Buddha: considers Dhamma

extendedly after enlightenment, 15,190-1;enlightenment of 15; invitedto teach by Sahampati Brahma 15

Buddha's: dispensation, meditativeinsight as a precursory attainment

218

101; enlightenment mechanism,explained by Dhammakaya 111;knowledge arising to reach enlightenment 140-1; practice 94, {metaphors: dog and lion 94; gardenerremoving weeds by the roots 95},principles fordecidingwhoto teachfirst, 16,191-3; teaching, caused attainment of many arahants 101;vow before enlightenment 140; consideration ofDhamma after enlightenment 15; decides who to preachto first 16,191-3

Buddhism, non-exclusive 9-10

calm, meditation on 109caste 30; untouchable 30cause, OriginofSufferingas 50;Path

to the Cessation of Suffering as 53-4cemetery of rotting corpses, {meta

phor for sensual indulgence 29}central processing, sphere of 125centre ofbody, explanation ofMid

dle Way 104centres ofinner bodies aligned 121centring, in meditation 105-8; role

of Pathama Magga Sphere 113cessation 23, 48, 100, 116, 140; as

stopping the mind 116; word usedinterchangeably with Nirvana 100

Cessation of Suffering, as an endto obsession 51; as deathlessness 52;as release 51; as stopping conditioning 51-2

Cessation of Suffering, NobleTruth of, 21, 51-2, 93ff, 199, 201;characteristics 201

chains {metaphor for craving 87}

chanting, DhammacakkapavattanaSutta 10-11, 209-16

chariot ofDhamma - {metaphor forMiddle Way 39}

chatter, idle 40, 83,118,142child playing with a top - {metaphor

for sensual indulgence 29}childbirth, suffering of being deliv

ered 61; suffering of unnatural delivery 61, suffering to the baby ofundergoing 61

cleaning, post-natal, suffering to thebaby of 61-2

cliff, jumping over a - {metaphor forself-mortification 36}

clinging 16, 53,121: to Five Aggregates 58, 73, 142, 199; to possessions, suffering of at death 68

Clinging, Aggregates of 73Coarse Angelic Body 107,122,134Coarse Form-Brahma Body 107,

122,134Coarse Formless-Brahma Body

107,122,134Coarse Human Body (see Physical

Human Body)cognition, sphere of 125collective arising of Path Factors

133

combat wounds, suffering of 62compiled, Origin of Suffering as 49concentration: access 43, 131;

focussing role 174; neighbourhood43,131; preparatory 43,131; sphereof 105, 106, 107, 120; supportingrole 174

Concentration, Right (see RightConcentration)

219

conditioning, stopping, Cessation ofSuffering as 51-2; suffering as 47

conduct 145-6

confusion, overcome by meditation124

consciousness, sense (see also aggregates) 16,97

consideration of Dhamma after

enlightenment, the Buddha's 15,190-1

consumer practices, dishonest 165contact, sense 97-8continued application of mind,

sense 123,130controller, Origin of Suffering as 50coolness 138

corporeality 21, 72,134,143corpse, abandoned - metaphor for

sensual indulgence 28covetousness 83,124,135craving 16,65,99,128,142: for sense

pleasure 78, {metaphors: hunter'ssnare 87-8; meat burnt to the pan81; monkey trap 81; prisoner'schains 87; resin 87; spider 89; swiftriver currents 82}; exceeds the sizeof the universe 82; leads to rebirthin the hell realms 80-2; for the form-realms 78-9, 84, 201; for the formless-realms 79, 80, 84, 201; capti-vation with the world ofthe Five Aggregates 82; categories, 78-80,200-1; cause ofsuffering 86; cause ofunwholesome behaviour 82; characteristics 200; creator ofour body 52,65;erodes discretion 86; extinguishedto attain liberation 84-5; harm of200; must be extinguished, not just

suffering 93-4 {metaphor, lion andhunter 94}; responsible for keepingbeings in cycle of rebirth 80; retinue-centred 49; self-centred 49; self-mortification gives only temporaryrelief 19; sense 99; sensory processas breeding ground for 95; three categories of 78-80, 200-1; transcendental extinction of 100,115,175

crow swept out to sea on an elephantcarcase - {metaphor for Sensual indulgence 31}

crushing by falling mountains -{metaphor for the suffering ofdeath68}

cultivation of Pathama MaggaSphere 133

Cycle of Existence 9, 16, 37, 178,185-6: escaped by practising theMiddle Way 37; beings trapped init by craving 80

daily recollection for non-enfatuation with Five Aggregates 74

danger, Six Recollections thatprotect from. 149-50

dangerous territory, roadthrough - metaphor for sensualindulgence 30

death: in battle, caused by sensual indulgence 34; as suffering 46, 58, 67-9, 199; relationship to birth, illness and aging68-9

deathlessness, Cessation of Suffering as 52

decay, suffering as 48

220

deep meditation 114defilement 122: different, for each

inner body135;ofAngelic Body 135;of Dhammakaya Anagami 137; ofDhammakaya Gotrabhu 136; ofDhammakaya Sakidagami 136,137; ofDhammakayaSotapana136-7; of Form-Brahma Body 135-6; ofFormless-Brahma Body 136; ofPhysical Human Body135

defilements: arahants free of 101;DhammaBodyfreefrom112;invulnerable to as result of attainingDhammakaya 111; knowledge ofthe path out of 18; sequential uprooting 135;subtle 40,88,137; transcending 110

delusion 135,136,137denizens blundering back into

hell - {metaphor for sensual indulgence 30}

Dependent Origination, theLinksof 16

Dhamma Body 107,122,134: differentiated by residual subtle defilements 108; free from defilements112

Dhamma, Sphere of (see PathamaMagga Sphere)

Dhamma-eye 109-10,140-1Dhammacakka: as royal chariot 16;

carries practitioner to liberation17;comparable to wheel of UniversalMonarch, 183-6; facilitated attainment of175;personal attainment of175; structure of14,16,43-4; transport to Nirvana 43;vehicle to transport us to Nirvana 185-6; weapon

to execute defilements 176,185Dhammacakkapavattana Sutta

15ff, 27ff: as master plan 10,186,189-90; brevity of 183; chanting of10-11,209-16; concernsrelationshipbetween three components 44; expandeduponovernext 45years 17;importance of, 189-90; main issues17-25, 27ff; outcome of 177, 205-7;recording of 17, 189; swift attainment resulting from previous meditation 187

dhammakaya 12, 21, 102, 107: astrue self 110; allows seeing andknowing 110;as bodyof enlightenment 109; attainment allows unwholesome behaviour to be overcome111;attainment makes one invulnerable to defilements 111; explained by Phramonkolthepmuni102; explains mechanism of Buddha's enlightenment 111; knowledge ofdisappeared 500years afterBuddha 103; mind characteristics138; mind structure 138

Dhammakaya Anagami: Coarse,108, 134; Subtle, 108, 134; defilements, of 137

Dhammakaya Arahant: Coarse,108,135; Subtle, 108,135

Dhammakaya Eye (see Dhamma-eye)

Dhammakaya Gotrabhu: Coarse,108, 134; defilements of 136; Subtle, 108,134

Dhammakaya Sakidagami:Coarse, 108, 134; defilements of137; Subtle 108, 134

221

Dhammakaya, Sotapana:Coarse, 108, 134; defilements of136-7; Subtle, 108,134

Dhammakaya Tradition, Phra-monkolthepmuni as founder of102

DhammanupassanasatipatthanaSphere (see Pathama MaggaSphere)

disappointment 58, 72, 199: assuffering 47; caused by sensualindulgence 32

discretion: to believe in the working of karma 39; eroded by craving 86

discretional mindfulness, 173-4discursive thought 100: sense

100

dishonest: trading practices, 163-5; consumer practices 165

divine-abidings 118divisive speech 40, 83,118,142dog: and lion, {metaphor for

supremecy of the Buddha's practice 94}, {chewingbone, metaphorfor sensual indulgence 28}

donkey giving birth to a mule -{metaphor for the suffering of illness 66}

Dream Body (see Subtle HumanBody)

dream, enjoyable - {metaphor forsensual indulgence 28}

dying: as suffering 46, 58, 67-9,199; omen of suffering 67-8

earth-sprite 24eating poisonous fruit - {metaphor

for sensual indulgence 29}

Effort, Right (seeRight Effort)Eightfold Path: arisesinternallyas

sphere 105; components 20, 117,202; components 39-43; componentsarise simultaneously 133, 142;fruitsofpractising, 202-4; mundanelevel 147ff. present at all levels ofattainment 132; three-fold analysis20,144-5; two-fold analysis 145-6

embers, red-hot- {metaphor forsensual indigence 28}

embryology, Buddhist 59embryonic precursor 59emperor, righteous - {metaphor for

MiddleWay 37-8}enemies, the four - {metaphor for

birth, illness, agingand death 68-9}enemy: trusting a - {metaphor for

self-mortification 36-7}; wife like a154-5

enlightenment: of Brahmas as result of DhammacakkapavattanaSutta 178; ofKondafina 24-5, 177,205-6; Buddha's vow before 140;knowledge needed by the Buddhato reach 140; mechanism of Buddha's, explained by Dhammakaya111; the Buddha's 15

Enlightenment, Seven Factors of38equanimity 38,130,131,135escape from Cycle of Existence,

Path to the Cessation of Sufferingas 53

eternalism, false view of 84excrement: {metaphor for sensual

indulgence 29-30}; stale, mistakenfor medicine - {metaphor for self-mortification 36}

222

execution, sufferingofat death 68Existence, Cycle of 9,16, 37,178,

185-6

extinction ofcraving, transcendental 100,115,175

Extinction of Suffering, NobleTruth of(see Cessation ofSuffering,Noble Truth of)

extremes of practice 27,193-6eye, Dhamma-109-10,140-1

facilitated attainment of theDhammacakka 175

Factors of Enlightenment: Seven38;the Thirty-seven 16,38,175

Faculties, Five 38False Speech, transcendental

abstainance from 156False View 83, 115, 123, 135; of

eternalism 84; enumerated 150-1feeling 16,98,123-24:feeling in the feeling, mindfulness

of, 42,123-4feeling slighted (see slighted, feeling)Fetters, Ten 86, 88, 111, 124,136,

137

fifth absorption 131fighting, caused by sensual indul

gence 33fingernails 59fire, jumping into a - {metaphor for

self-mortification 36}Five Aggregates: attachment to,

suffering of 72-3; captivation 82;non-enfatuation avoids suffering74; seeing the Three Characteristics in 109; suffering of clinging to58

Five, Group of 10, 16, 27, 43, 181,186,188,193,194,195

flesh, dealing in 163flower, withering in the sun - {meta

phorforagingofbody 66}focussing concentration 174forest debris in a storm - {meta

phorforsuffering ofaging 64}forest fire - {metaphorfor suffering

ofaging 63; Aggregates ofClinging73}

forgetfulness, overcome bymeditation 124

form realms, craving for 78-9, 84,201

form-absorptions 78,79,85: grasping for 88,137

Form-Brahma Body, defilements of135-6

form-Brahma realms 78-9form-sphere 132formations, mental 16,21,72,134,143formless-absorption 79, 80, 192,

193:grasping for 88,137Formless-Brahma Body, defile

ments of 136formless-Brahma realms 79: crav

ing for 79-80,84,201formless-Brahma sphere 85forward direction, meditational

analysis in a 136,137Foundations of Mindfulness,

Four 38,41-2,119-29Foundations of Success, Four 38:

allow enlightenment in Buddha'sfootsteps 141

friend, wife like a 155fruit, of Sotapana 159

223

gardener removing weeds by theroots- {metaphor forBuddha'spractice 95}

generosity 132ghosts, hungry 34:realm ofthe, suf

fering of birth in 63gossip, malicious (see divisive

speech)Gotrabhu: (Subtle), Dhammakaya

108, 134; (Coarse), Dhammakaya108,134; defilements of 136

grasping 50, 136; for form absorptions 88, 137; for formless absorptions 88, 137; for rebirth 40; forsense-pleasure 40, 88,137

grasshopper leaping into a fire -{metaphor for self-mortification 36}

greed 50,135Group of Five 10, 16, 27, 43, 181,

186,188,193,194,195

hair: of the body 59;of the head 59,65

happiness 110,123,130,131harm ofsensual indulgence 27-35,

194

harsh speech 40,83,118,142hateful things, exposure to, as suf

fering 47,58, 71-2,199hatred (see anger)health, destroyed by sensual indul

gence 32heavenly: treasure 83; wealth 83hell-realms, rebirth in, because of

craving for sense-pleasure 80-2higher knowledge, insight 137-8higher training: in self-discipline

20; in wisdom 20; of the mind 20

house - {metaphor forbody65}: insecure, {metaphor for the Aggregatesof Clinging 74}

hungry ghosts 34: realm of 63

idle chatter 40,83,118,142ignorance 16,39,40,88,137: subtle

defilement of 136

illness: relationship to birth, agingand death 68-9; sufferingof, 12,46,57, 66-7

impermanence 109,121,122,138-9indulgence in sense pleasure 27-

35,194Initial Path (see Pathama Magga

Sphere)inner attainment gives rise to re

alization 120

inner bodies, attained via PathamaMagga Sphere 133; benefits of attaining 135-8; centres aligned 121;conform toteachingofSatipatthanaSutta 133;defilements at each leveldifferent135-7; seeing 107;successive wisdom of 126

insight 84,109, 138: higher knowledge, 137-8; meditation on, 109;penetrative, into the root of things37;gained from fulfilling the ThreeCycles &TwelveComponents 23

insults 40, 83,118,142intention: to do gooddeeds, {exam

pleofKingDhammasoka, 152-3}; toremoveoneselffromaggression151;to remove oneself from sensuality151,{example ofMaha Janaka, 151-2}; to remove oneselffromvengefulness 151

224

Intention, Bight (seeEightIntention)internment in the womb, suffering

to foetus 60

irritation (see annoyance)

jealousy 50jewel, wish-fulfilling -metaphor for

Middle Way 39jewel-knowing 110joy 38,123,130

karma 122, discretion to believe inthe working of 39

killing 40, 82, 118, 142: abstentionby transcending 159, {example ofAriya the fisherman 159-60}; abstention from 158,{example ofa layman abstaining after taking Precepts158}, {example ofCakkanaabstaining on spur ofmoment 158

knowing 138-9knowing according to reality 196:

benefits of 197; with Dhammakaya110

knowing, jewel-110knowledge 145, 202: of the exist

ence of the Noble Truths 22, 23,176, 202, 203, 204; of the pathout of defilements 18; required byBuddha to reach enlightenment140; different levels 139, 140;giving rise to supreme 197

Kondafina 175ff.: Eightfold Patharises for 142-3; enlightenment24-5, 177, 205-6; past history178, 180-1, 188-9; swift enlightenment result of previous meditation 179

lamentation: as suffering 46,58,70,199; caused by sensual indulgence32; relationship to sorrow and bemoaning 71

latrine -{metaphor forsensual indulgence 29}

liberation 106: attained by forgoingthe sense pleasures 91-2; carried towards byDhammacakka 17;entailsextinguishing all craving 84-5

Liberation, Seeing and Knowing,Sphere of 106-7,120

Liberation, Sphere of 106-7,120lies, telling (see lying speech)life, curtailed, suffering of 62lion and hunter - {metaphor for

need to remove suffering at its root94}

Livelihood, Right (see Right Livelihood)

livelihood, unwholesome (see unwholesome livelihood)

loyed ones, separation from, as suffering 47,58, 72,199

loving kindness, 118: instils RightSpeech, Right Action and RightLivelihood 141

Low Arts 41

Luang Phaw Wat Paknam (seePhramonkolthepmuni)

lying speech 40, 83,118,142

Maha Dukkhakhanda Sutta 31-4Mahakala, past lifeofKondanna 180maiming in battle, caused by sen

sual indulgence 34malicious gossip (see divisive speech)

225

manifestation, Path to the Cessation of Suffering as 54

master plan for subsequent teaching, Dhammacakkapavattana Suttaas 10,186,189-90

materialism, makes for selfishness81

meat burnt to the pan - {metaphorfor craving for sense pleasure 81}

meditation (see also concentration)38,84,103-8,109,116: on calm 109;on insight 109; deep 114; erroneously considered unnecessary forenlightenment 187; only way to attain absorptions 132;processofcen-

.tring 105-8;three levels of42-3,131;visual object of 152

meditational analysis: in a forwarddirection 136-7; in a reverse direction 136-7

meditative insight, attained by numerous disciples during Buddha'sdispensation 101

meditator, less prone to forgetful-ness, confusion, absent-mindedness124

mental formations 16, 21, 72,134,143

mental phenomena 42,129mental phenomena in mental phe

nomena, mindfulness of 42,129mental powers 152Middle Way, 18,20-1,103-9,196-8;

allows the Buddha to attain Nir

vana 21; components of, 197-8;{metaphors, a palace spire 38-9, awide ocean 38, chariot of Dhamma39, righteous emperor 37-8, wish-

fulfilling jewel 39}; overview 20-1,37-43,103-7, 196-8; practically explained by stopping mind a centreofbody104;theoretically explainedby Threefold Training 103; way toescape Cycle of Existence 37

mind: at standstill, avoids extremesof practice 105; in the mind,mindfulness of, 42, 124-8; appearance of 128; higher training of 20;mindfulness of42,124-8; normal location 125;psychophysical constituents 115-6; pure 128; stopping ascessation 116; stopping the, secretof success 115-6; structure 125-8

mind-side sensuality 50,129mindfulness: as Faculty 38; Four

Foundations of 38, 41-2,119-29; ofbodyin the body,38,42,119-123; ofmental phenomena in mental phenomena 38, 42, 119, 129; of mind,awareness of sphere of centralprocessing 128; of the feeling in thefeeling 38, 42, 119, 123-4; of themind in the mind, 38,42,124-8; discretional, 173-4; monitoring 173

Mindfulness, Right (see RightMindfulness)

misery, suffering as bringing 46-7Monarch, Universal (see Universal

Monarch)

monitoring mindfulness 173monkey-trap - {metaphor for crav

ing for sense pleasure 81}monster 34

mother, wife like a 155mundane 109,114,134: Path, prac

tices 132,159

226

natal wind 61

neighbourhood concentration 43,131

neither-perception-nor-non-per-ception, absorption of 193

nibbdna, anupadisesa 21,112,114;ayatana 21, 102, 112, 114; sa-upadisesa 21,112,113-4

Nirvana (see also nibbdna) 113: attained by practising the MiddleWay21; Dhammacakka as transport to43; Pathama Magga Sphere astrailhead to 112-3; word used interchangeably with cessation 100

Noble Truths 16, 20-1, 45-55, 198-205: artistry behind the teaching of45-6; inter-relation of explanations54-5; knowledge that what shouldbe done has been done in relation

to 22,23,176,202,203,204; knowledge of the existence of 22,23,176,202, 203, 204; knowledge of whatshould be done in relation to 22,23,176, 202, 203, 204

not-self 84,109,121,122,138,139

object-side sensuality 50,129Objects of Sensual Delight and

Pleasure, Sixty, 95-100objects, sense 97obsession, end of, Cessation of Suf

fering as 51ocean, a wide - {metaphor for Mid

dle Way 38}ogre, vengeful - {metaphor for self-

mortification 36}

ogress, man falling in love with -

{metaphor for sensual indulgence31}

omen of suffering, when dying 67one-pointedness 123,130,131organs, sense 97Origin of Suffering, the Noble

Truth of 20, 23, 49-51, 77ff, 198,200: as anxiety 50-1; as cause 50;as controller 50; as compiled 49

overcoming: clinging 121; sentimentality 120

ox, large - {metaphor for the Aggregates of Clinging 74}

pain, as suffering 46-7, 70,199parasitic creeper - {metaphor for

the suffering of illness 66-7}Parinirvana 101

Path Factors, collective arising of133,142

Path ofWholesome Practice 83

Path to the Cessation of Suffer

ing, the Noble Truth of, 20-1, 23,52-4,117ff,199,201-2: as cause 53-4; as escape 53; as manifestation 54;as the supreme 54; components 20,117, 202

Pathama Magga Sphere 120,133:characteristics 104, 112-3; cultivation of 133; location 104; necessaryfor attaining inner bodies 133;trailhead to Nirvana 112,115

penetrative insight into the root ofthings 37

perception, sphere of 125permanence 110personal attainment of the

Dhammacakka 175

227

Phramonkolthepmuni: emphasises practice 12; explains"dhammakaya" and "ayatana-nibbana" 102; founder ofDhammakaya Tradition 102; respected commentarian 102-3; sixteen tasks of 207

physical deeds, wholesome 40Physical Human Body: defilements

of 135

physical shocks to the womb, suffering of 60-1

pig wallowing in dung - {metaphorfor sensual indulgence 28}

poison, dealing in 163poisoned sugar-cane juice - {meta

phor for self-mortification 36}possessions, suffering of clinging to

at death 68

Powers, Five 38precursor, embryonic 59preoccupation with aggression 142;

with sensuality 142; with vengefulness 142

preparatory concentration 43,131

Princess Ubbari, prisoner ofrebirth85-6

principle by which Buddha selectsfirst disciple, 191-3

prostitution 163psychophysical constituents of

the mind 115-6: relationship between 127

punishment of robbers, caused bysensual indulgence 34

Pure Aggregates 73,109,122,134pure mind 128

rationalization, inferior to realization for Three Characteristics 121

razor blade, licking honey from -{metaphor for sensual indulgence30}

reality, seeing and knowing according to 196: benefits of 197

realization: superior to rationalization for Three Characteristics 121;arising from inner attainment 120

realm: of hungry ghosts 34, 63; ofnothingness 79, 192; transcendental 132

rebirth: in hell, caused by sensual indulgence 34; grasping for 40; prisoner of,{exampleofPrincess Ubbari85-6}

Recollections, the Six- which protect from danger 150

refuge from sense-pleasure 34registration, sensory (see also per

ception) 96, 98,134,143relationship, between explanation

of Four Noble Truths 54-5

release, Cessation of Suffering as 51resentment, suffering of (see also

slighted, feeling as suffering) 47,58,70-1,124,199

resin - {metaphor for craving 87}retinue-centred craving 49retribution 122

reverse direction, meditationalanalysis in a 136,137

rice husks, discarded - metaphor forsensual indulgence 29

Right Action 20,40,117,118-9,198:mundane, 157-63; arises for

228

Kondanna 142;abstention fromkilling 158-60; instilledbyloving kindness 141; tool of Right Livelihood144

Right Concentration 20,42-3,117,129-41, 198: transcendental, 43;mundane, 42-3, 174; arises forKondanna 143

Right Effort 20, 41, 117, 119, 141,167-72: mundane, 167-172, 198;arises for Kondanna 142-3; firstfoundation of, {example of MoraJataka, 167-8}; fourth foundation of,{example of the 500 laymen 172},second foundation of, {example ofPaiicuposatha Jataka, 168-70},third foundation of, {example ofBrahmin with wholesome intention,170-2}; tool of Right Concentration144

Right Intention 20, 40, 117, 118,141,197: transcendental, 40; mundane, 40,151-3; arises forKondanna142; categories 151; tool to RightView, 143-4

Right Livelihood 20,40-1,117,119,198; mundane, 163-7; {example ofSeriva Jataka, 166-7}; instilled byloving kindness 141

Right Mindfulness 20, 41, 119-29,141: transcendental, 41-2; mundane, 41, 172-4; arises forKondanna 143; tool of Right Concentration 144

Right Speech 20,40,117,118,198:mundane, 153-7; arises forKondanna 142;transcendental 156;{example of Sujata, 154-6}, {exam

ple of the Festival of Fools, 156-7};instilledbylovingkindness 141;toolof Right Livelihood 144

Right View 20, 39-40, 115, 117,118,141,197: transcendental 39-40; mundane, 39, 147-51; arisesfor Kondanna 142; {example ofboy protected by ogres 148-50},{example of boys playing dice147-8}; helps us to escape danger148

robber, wife like a 155root of things, penetrative insight

into 37

sa-upadisesa nibbdna 21,112,113-4

Sahampati Brahma, invites newly-enlightened Buddha to teach 15

sakidagami 30; 136-7: Coarse,Dhammakaya 108, 134; Subtle,Dhammakaya 108,134

Saratthasamuccaya 11-2Satipatthana Sutta, conforms with

teaching on inner bodies 133seeing and knowing: accordingto

reality, 22-4 196-7; withDhammakaya 110

seeing and knowing ofliberation106-7:Sphere of 106-7,120

seeing the body-in-the-body 107selection of first disciple, Buddha's

principle for, 191-3self, true-, Dhammakaya as 110self-centred craving 49self-discipline 103, 105, 106, 107,

116, 132: higher training in 20;sphere of 105,106,107,120

229

self-mortification 19,27,35-7,103,105, 194-5: dominates contemporary spiritual thought 194-5; examples of practice 35; fruitless 19;{metaphors, grasshopper leapinginto a fire36,jumpingintoa fire36,jumping over a cliff36, poisonoussnake mistaken fora rope36,staleexcrement mistaken for medicine

36,sugar-canejuicewith poison 36,trusting an enemy 36-7, vengefulogre 36}; practices 19; the harm of194; unprofitable 35

selfishness, arising from materialism 81

sense: consciousness 96, 97; contact96, 97-8; craving78, 96, 99, 200-1;discursive-thought 96,100; feeling96,98; objects 96,97;organs59,96,97; thought-conception 96, 99-100;volition 96, 98-9

sense pleasure, attachment to (seesensual indulgence)

sense pleasure: indulgencein 194;forgone to attain liberation 91-2;cravingfor 78;grasping for 40, 88,137; refuge from 34

sense-sphere [ofexistence] 78, 85sensory: process,breedingground for

craving 95;registration 96,98,125,134,143

sensual delight and pleasure, objects of, 95-100

sensual indulgence, 18,27-35,103,105, 194: cause rebirth in hell 34;causes anxiety 32; causes death ormaiming in battle 34;causes disappointment 32; causes fighting 33;

causes lamentation 32; causes oneto destroy health 32; causes sorrow33;causesstealing and subsequentpunishment of robbers 34; causeswars 33; harm of 194; {metaphors,abandoned corpse 28, cemetery ofrotting corpses 29, child playingwith a top 29,crow sweptout to seaonan elephant carcase31,denizensofhell blunderinginto hell 30, discarded rice husks 29, dog chewingbone 28, eating poisonous fruit 29,enjoyable dream 28, excrement 29,latrine 29,licking honeyfrom a razor blade 30, man falling in lovewithan ogress 31,pigwallowing indung 28, playing with a sharpweapon29, red-hot embers 28, roadthrough dangerous territory30,toilet rinsings 29-30}

sensual restraint, allows attainment of Nirvana 34

sensuality: intention to remove oneself from 151, {example of MahaJanaka, 151-2}; mind-side- 50, 129;object-side 50,129; preoccupationwith142; twosorts50;transcending 124

sentimentality, overcoming 120separation from loved ones and

treasured things, sufferingof47,58, 72,199

sister, wife like a 155sixteen tasks, of Phramonkol-

thepmuni 207skin 59, 65slave: wife likea 156; dealingin 163slighted, feeling, as suffering 47,58,

70-1,124,199

230

snake, poisonous, mistaken for rope- {metaphor for self-mortification36}

snare - {metaphor for craving 88}soil of earth - {metaphorfor the Ag

gregates ofClinging73}sorrow 46,58,69-70,199: caused by

sensual indulgence33;relationshipto lamentation and bemoaning 71

sotapana 24, 30, 108, 136: Coarse,Dhammakaya 108, 134; Subtle,Dhammakaya 108,134; fruit 159

speech, divisive 40, 83, 118, 142;harsh 40,83,118,142; lying 40,83,118,142

Speech, Right (see Right Speech)sphere: of central processing 125,

128;ofcognition125;ofConcentration 105,106,107,120; ofexistence85,114,141;ofLiberation 106,107,120; ofperception 125; ofSeeingandKnowing Liberation-106,107,120;ofSelf-Discipline 105,106,107,120;ofsensory registration 125;ofWisdom 106,107,120

Sphere of Dhamma (physical human bodyXsee Pathama MaggaSphere)

sphere ofawareness (seecognition,sphere of)

sphere of the mind (see centralprocessing, sphere of)

sphere of the spirit (see sphere ofsensory-registration)

Sphere, Pathama Magga (seePathama Magga Sphere)

spheres of existence 85,114,141spider -{metaphor for craving 89-90}

spire, a palace - {metaphor forMiddle Way 38-9}

spouses, categoriesof, 154-6sprite, earth- 24stealing 40,83,119,142: abstention

from 160-1; caused by sensual indulgence 34;transcendentalabstention from, {example of Khujjutarathe handmaid, 160-1}

stopping the mind: practicalexplanation of Middle Way 104; as cessation 116; secret of success 115

stream-enterer (see sotapana)stubbornness (see arrogance)Subtle Angelic Body 107,122,134subtle defilements 88: of ignorance

136

Subtle Form-Brahma Body 107,122,134

Subtle Formless-Brahma Body107,122,134

Subtle, Human Body 106,107,122,134

success, secret of, by stopping themind 115

suffering (as one of Three Characteristics) 109,122,138,139

suffering: as a result ofdying, 67-9;of aging, 63-6, {metaphor: forestdebris in a storm 64, forest fire 63};of clinging to the Five Aggregates58, 72-4; of bemoaning 71; of birth46, 57, 58-63, 199; of birth in theanimalkingdom62-3; ofbirth in therealm of the hungry ghosts 63; ofcombat wounds 62; of curtailed life62; of death, {metaphors: beingcrushedbyfallingmountains 68}; of

231

dying 58, 67-9, 199;of exposure tohateful things 71-2; of illness, 12,46, 57, 66-7, {metaphors: donkeygiving birth to a mule 66, parasiticcreeper 66-7}; of internment in thewomb 60;oflamentation 70;ofpain46-7, 58, 70; of physical shocks tothe womb 60-1; ofresentment 70-1;of separation from loved ones andtreasured things 47, 58, 72,199; ofsorrow69-70; ofpost-natal cleaning61-2;ofbeing delivered at birth 61;ofunnatural deliveryat birth 61;asan affliction 48;as conditioning 47;as decay48;as misery 46-7;avoidedbynon-enfatuation withFiveAggre-gates 74; components of, 57-75;every being is its victim 57; harmfulness of 46-7

Suffering, Noble Truth of, 20, 23,46-8, 57ff, 198,199-200

Suffering, Noble Truth ofthe Origin of (see Origin ofSuffering)

supporting concentration 174supreme knowledge, giving rise to

197

supreme, Path to the Cessation ofSuffering as 54

swearing (see harsh speech)swift enlightenment, {example of

Bahiya Daruciriya, 187-8}swift river currents - {metaphorfor

craving for sense pleasure 81-2}

telling lies (see lying speech)Ten Fetters 88, 111, 124,136-7Ten Paths of Unwholesomeness,

82-3

third absorption 129,130,131thought, discursive, sense 96,100thought-conception: discursive96,

100; sense 96,99-100Three Characteristics 84,109,122,

138-9: realization superior to rationalization 121; seeing them in theFive Aggregates 109

Three Cycles of Examination &Twelve Components 21-4, 176,202-5

Threefold Training, theoreticallyexplains Middle Way 103

Thus have I heard... 27toenails 59

toilet rinsings - {metaphor for sensual indulgence 29-30}

trading practices: dishonest 163-5trailhead to Nirvana, Pathama

Magga Sphere as 112,115transcendental abstention (see

transcendental abstinence)transcendental abstinence 110,

121, 156, 158: from False Speech156; from stealing 160

Transcendental Aggregates (seePure Aggregates)

transcendental attainments, 18,68, 73, 87,109,110,114,116,122,160: the Nine Supreme 91

transcendental extinction ofcraving 100,115,175

transcendental level, Right Speechat 156

Transcendental Path 132

transcendental realm 132

transcending defilements 110treasure: ofNirvana 83;heavenly 83;

232

worldly 83true self, Dhammakaya as 110

Udaka Ramaputta Hermit 193unfortunate [hell] realms 83Universal Monarch: wheel of, com

parable to Dhammacakka, 183-6;endowments 184

untouchable caste 30

unwholesome: behaviour 111; livelihood 163-5; trade 163-5

unwholesomeness 123: Ten Pathsof, 82-3

vengefulness 83, 135: intention toremove oneself from 151; preoccupation with 142

View, Right (see Right View)View, varieties of False 150-1visual object of meditation 152volition, sense 98-9vow, Buddha'sbeforeenlightenment140

wars, causedbysensualindulgence 33wealth: of Nirvana 83; as a result of

wholesomeness 83; heavenly 83;worldly 83

weapon, playing with a sharp -{metaphor for sensual indulgence29}

weapons, dealing in 163wheel 16,43,183wholesome: physical deeds 40;Prac

tice, Path of 83wholesomeness, brings wealth 83wife: like a boss 155;like a friend 155

like a mother 155; like a robber 155like a sister 155; like a slave 156like an enemy 154-5

willing 38wind, natal 61wisdom 38,103,106,116,202: ofat

tainment of the arahant path 86;highertrainingin 20; Sphereof106,107,120; successive ofinner bodies126

wives, categories of, 154-6womb, internment in, suffering of

foetus60;physicalshocksto, suffering of 60-1

worldliness 109,114,134worldly treasure 83; wealth 83wounds, combat, suffering of 62

233

Appendix D:Reference Table ofPali Terms

The following table is not intended to be an exhaustive Pali-Englishdictionary: it contains only termsfound in this book. Where an equivalent English term is available a cross-reference isgiven toentries in theGeneral Index (Appendix C)p217-33 viawhich clarification of meaningcan befound. For Proper Nouns (indicated by "P"), briefclarification isgiven here mostly without cross-reference. Terms which are useduntranslated (indicated "q.v.") are cross-referenced straight toPalitermsin the General Index. Entries are arrangedfor newcomer's conveniencein Roman alphabetical order.

adhipanhasikkha (see highertraining in wisdom)

adhisilasikkhd (see higher training in self-discipline)

adinndddna (see stealing)dhdra (food: see amenable location)Ajapalanigrodha Tree q.v (P.

"Goatherd" Nigrodha Tree)ajjhattikdyatana (see sense organs)Akanittha (P. realm of the Su

preme Brahmas: see formBrahma realms)

akdra (see bodily parts)Akasanancayatana (P. realm of

infinite space: see formlessBrahma realms)

dkihcahhdyatana (see realm ofnothingness)

Abhassara (P. realm of Brahmaswith radiant lustre: see form

Brahma realms)abhdyabhumi (see unfortunate

[hell] realms)abhijjhd (see covetousness)abhinnd (see mental powers)abhinhdya (adj. giving rise to su

preme knowledge: see benefitsofseeing and knowing accordingto reality)

abhisambuddha (see seeing andknowing according to reality)

abyapada sankappa (see intention to remove oneself from

vengefulness)adhicittasikkhd (see higher train

ing of the mind)

235

Akinittha (P. Realm of SupremeBrahmas: see form Brahma

realms)

akusaladhamma (see unwholesomeness)

aldbha (see disappointment)Alara (P. the name of a hermit

teacher)

aloko (adj. brightness: see fruitsof practising the Noble EightfoldPath)

Anagami q.v. (non-returner)andlayo (extinguishing with no

further concern for craving: seecharacteristics of the Noble

Truth of Cessation ofSuffering)Ananda q.v. (P. the name of the

personal attendant to the Buddha)anariyo (reason why one cannot

escape from craving: see harmof sensual indulgence)

Anathapindika (P. main malebenefactor of the Buddha)

anathasamhito (unprofitable: seeharm ofsensual indulgence andharm of self-mortification)

anattd (see not-self)andvaranahdna (see penetrative

insight into the root of things)andaja (hatching from an egg: see

modes of birth)aniccd (see impermanence)aniccam (see impermanent)Aiiiiakondanfia (P. see Kondanna)anuloma (see meditational analy

sis in a forward direction)anupadisesa nibbdna q.v. (Nir

vana without residual aggregates)

anurakkhana-padhdna (maintenance of virtues already mastered: see Right Effort)

anusaya (see subtle defilements)apildpanasati (see monitoring as

pect of mindfulness)apiyehi sampayoga (see exposure

to hateful things)Appamanabha (P. realm of

Brahmas with infinite lustre:

see form Brahma realms)Appamanasubha (P. realm of

Brahmas with infinite aura: see

form Brahma realms)appand samddhi (see access con

centration)

arahant q.v. (categoryofattainment,one who has attained the final fruit

of sainthood lit. Worthy One)arahattamaggandna (see wisdom

ofthe attainment ofthe arahantpath)

arupa (brahmd) bhava (see formless Brahma sphere)

arupajhdna (seeformless absorption)aruparaga (grasping for the form

less sphere: see Ten Fetters)ariya magga-ariyaphala (see No

ble Path-Fruit attainment)ariya puggala (noble, saintly, at

tained person)ariyasacca (see Noble Truth)Asalha Puja q.v. (Buddhist festi

val marking the anniversary ofthe teaching of the Dhammacakkapavattana Sutta)

asankhaya (factor of 10140, incalculable)

236

Asaiinisatta (P. realm ofnon-percipient beings: see form Brahmarealms)

dsavakkhayafidna (see knowledgeof an end of defilements)

asesavirdganirodho (see extinguishing of craving with no remaining trace: see characteristics of Noble Truth of Cessationof Suffering)

asubha(adj.loathesome,corpse-like)asura (see monster)dtdpi sampajdno satimd (less

prone to absent mindedness)Atappa (P. realm of supreme

Brahmas: seeform Brahmarealms)attd (see true-self)attakilamathanuyoga (see self

mortification)attatthatanhd (seeself-centred craving)Atthakathdvibhanga (P. a com

mentary)attupakfyama mulaka dukkha

(see suffering of curtailed life)dvdsa (somewhere to stay: see

amenable location)Aviha (P. realm of Brahmas who

do not fall from prosperity: seeform Brahma realms)

avihimsd sankappa (see the intention to remove oneself fromaggression)

avijja (see ignorance)avijjaanusaya (see the subtle de

filement of ignorance)avikkhepana samma samddhi

(see focussing role of Right Concentration)

dyatana nibbdna q.v. (lit. thesphere of Nirvana)

dyatana (lit. sphere: see sense organs, Dependent Origination)

ayyd samdbhariyd (see wife likea boss)

bdhirdyatana (see sensual objects)

Bahiya Daruciriya (P. a discipleof the Buddha)

bala (power: see Five Powers)bhagini samdbhariyd (see wife

like a little sister)bhassa (amenable conversation:

see amenable location)bhava (see sphere of existence)bhdvand (see becoming)bhavana-padhana (development

of virtues not yet accomplished:see Right Effort)

bhavangacitta (see pure mind)bhavardga (see grasping for re

birth)bhavatanha (see craving for the

form realms)bhumadevata (see earth-sprite)bodhipakkhiyadhamma (see 37

factors of enlightenment)Brahma q.v. (a class of celestial

being)Brahmaparisajja (P. realm of

great Brahma's attendants: seeform Brahma realms)

Brahmapurohita (P. realm ofgreat Brahma's ministers: seeform Brahma realms)

brahmavihdra (see divine abiding)

237

byddhi (see illness)byddhi dukkha (see the suffering

of illness)bydpdda (see vengefulness)byapadavitaka (seepreoccupation

with vengefulness)

cdgo (relinquishing, letting go: seecharacteristics ofthe Noble Truthof the Cessation ofSuffering)

cakka (see wheel)cakkavatti (see UniversalMonarch)cakkhu (eye, see means of seeing

according to reality, sense-organs)cakkhukarani (adj. bestows means

ofseeing according to reality: seeseeing according to reality)

cakkhu samphassa (visual contact: see sense-contact)

cakkhu vedand (visual feeing: seesense-feeling)

cakkhu vihndna (visual consciousness: see sense-consciousness)

candala (see untouchable caste)carana (see contact)catuka-naya (see fourfold analy

sis of absorptions)Catumaharajika (P. heaven of the

four great kings, first level ofheaven)

catuttliajkdna (seefourth absorption)chanda (willing: see Four Foun

dations of Success)citta (continued application of

mind: see Four Foundations of

Success)

cittdnupassandsatipatthdna (seemindfulness of the mind in the mind)

cori samdbhariyd (see wife like arobber)

cutupapdtandna (see knowledgeof the arising of beings according to their karma)

ddna (see generosity)dantd (see teeth)ddsi samdbhariyd (see wife like a

slave)

desandndna dhammacakka (seefacilitated attainment of theDhammacakka)

dhamma (mental object, mentalphenomenon: see sense object[not to be confused with"Dhamma" q.v.])

Dhamma (purity, virtue, theteaching of the Buddha, righteous [not to be confused with"dhamma"q.v.])

dhammacakka (q.v. wheel ofDhamma)

Dhammakaya (q.v. DhammaBody, Body of Enlightenment)

Dhammakaya Anagami (q.v."non-returner" DhammaBody)

Dhammakaya Arahant (q.v."arahat" Dhamma Body)

Dhammakaya Gotrabhu (q.v."Gotrabhu" Dhamma Body)

Dhammakaya Sakidagami (q.v."once-returner" Dhamma Body)

Dhammakaya Sotapana (q.v."stream-enterer" DhammaBody)

dhammakhanda (see PureAggregates)

238

dhammanupassanasatipatthana(see mindfulness of mental phenomena in the mental phenomena and also Pathama MaggaSphere)

Dhammapadatthakatha (P.Dhammapada Commentary)

dhamma-sancetand (mental volition: see sense-volition)

dhamma sahha (mmd-objectregistration: seesense-objectlustration)

dhamma tanha (mind-object craving: see sense-objectcraving)

dhamma vicdra (mind-object discursive thought: see sense-objectdiscursive thought)

dhammavicaya (wise examination of the Dhamma: see SevenFactors ofEnlightenment)

dhamma vitakka (mind-objectthought conception: see sense-object thought conception)

dhutahga (see austere practices)dibbhasampatti (seeheavenlytreasure)ditthi (beingopinionated: see sub

tle defilements)domanassa (see feeling slighted,

resentment)domanassa dukkha (see the suf

fering offeeling slighted, suffering of resentment)

dosa (see anger)dukkha (see suffering, also spe

cifically pain)dukkha (suffering: see Three Uni

versal Characteristics)dukkhaariyasacca(see the Noble

Truth of Suffering)

dukkha dukkha (see the sufferingof pain)

dukkha katahana (knowledgethat what must be done in relation to suffering has been done:see knowledge that what mustbe done in relation to NobleTruths has been done)

dukkha kiccanana (knowledge ofwhat must be done in relationto suffering: see knowledge ofwhat must be done in relationto Noble Truths)

dukkham (nature ofsuffering: seeThree Characteristics)

dukkhanirodha (see cessation ofsuffering)

dukkhanirodha ariyasacca (seetheNoble TruthoftheCessation ofSuffering)

dukkhanirodha katahana (knowledge that what must be done inrelation to the Cessation of Sufferinghas been done:see knowledge that what must be done inrelation to Noble Truths hasbeen done)

dukkhanirodha kiccanana (theknowledge of what must bedone in relation to the Cessation of Suffering: seeknowledge of what must bedone in relation to the NobleTruths)

dukkhanirodha saccanana (theknowledge ofthe existence oftheCessation of Suffering: seeknowledgeofthe existence oftheNoble Truths)

239

dukkhanirodhagamini ariyasacca(see the Noble Truth of the Pathto the Cessation ofSuffering)

dukkhanirodhagamini katahana(the knowledge that what mustbe in relation to the Path to theCessation of Suffering has beendone: see the knowledge thatwhat must be in relation to theNoble Truths has been done)

dukkhanirodhagamini kiccanana(the knowledge of what must bedone in relation to the Path tothe Cessation of Suffering: seethe knowledge of what must bedone in relation to the NobleTruths)

dukkhanirodhagamini patipadaariyasacca (see the Noble Truthof the Path to the Cessation ofSuffering)

dukkhanirodhagamini saccanana(the knowledge of the existenceof the Path to the Cessation ofSuffering: see the knowledge ofthe existence of the Four NobleTruths)

dukkha saccanana (knowledge ofthe existence of suffering: seeknowledge of the existence ofNoble Truths)

dukkhasamudaya ariyasacca (seethe Noble Truth of the Origin ofSuffering)

dukkhasamudaya katahana(knowledge that what must bedone in relation to the Origin ofSuffering has been done: see

knowledge that what must bedone in relation to the NobleTruths has been done)

dukkhasamudaya kiccanana(knowledge of what must bedone in relation to the Origin ofSuffering: see knowledge ofwhat must be done in relationto the Noble Truths)

dukkhasamudaya saccanana(knowledge of the existence ofthe Origin of Suffering: seeknowledge of the existence of theNoble Truths)

dukkho (adj. brings needless suffering on oneself: see harm ofself-mortification)

dutiya-jhana (seesecondabsorption)

ekaggatd (see one-pointedness)Evam me sutam... (see "Thus have

I heard")

gabbha kantika mulaka dukkha(see the suffering of internmentin the womb)

gabbha jdyika mulaka dukkha(see the suffering of being delivered at birth)

gabbha nikkhamana mulakadukkha (see the suffering of curtailed life)

gabbhaparihdra mulaka dukkha(see the suffering of physicalshocks to the womb)

gabbha vipatti mulaka dukkha(see the suffering of unnaturaldelivery at birth)

240

gammo (adj. reason why peoplesettle for the household life: seeharm of sensual-indulgence)

gandha (scent: see sense-objects)gandha sahcetand(olfactoryvoli

tion: see sense-volition)gandha sahha (olfactorysense-reg

istration: see sense-registration)gandha tanha (olfactory craving:

see sense craving)gandha vicdra (olfactory discur

sive thought: see sense discursive thought)

gandha vitakka (olfactorythought-conception: see sensethought-conception)

ghdna vedand (olfactory feeling:see sense-feeling)

ghdna (nose,nasal:seesense-organs)ghdna samphassa (olfactory con

tact: see sense contact)ghdna vihhdna(olfactoryconscious

ness: see sense consciousness)gocara (somewhere to procure

food: see amenable location)Gotama (P. name of the Buddha

of our present era)Gotrabhu q.v. (lit. "become of the

lineage [of Noble Ones]")gotrabhu puggala (one who has

attained the Gotrabhu DhammaBody: see DhammakayaGotrabhu)

hino (adj. of a nature to make themind coarse and clouded: seeharm of sensual indulgence)

icchd (see jealousy)iddhipada (see Four Foundations

of Success)

Indra (P. the title of the King ofHeaven)

indriya (faculties: see the FiveFaculties, sense organs)

iriyapatha(posture: see amenablelocation)

jaldbuja (birth from a womb: seemodes of birth)

Jambudipa (P. "Rose-Apple Continent" — name of the SouthernContinent in Buddhist cosmology)

jara (see ageing)jard dukkha (see the suffering of

ageing)jard-marana(old-age and death:see

links ofDependent Origination)Jataka (P. Birth Stories, a part of

the Buddhist Scriptures)jati (see birth)jdti dukkha (see the suffering of

birth)jivhd (adj. gastatory: see sense-

organs)jivha-samphassa (gastatory con

tact: see sense-contact)jivhd vedand (gastatory feeling:

see sense-contact)

jivhd vihhdna(gastatory consciousness: see sense-consciousness)

kahapana q.v. (P. Indian unit ofcurrency contemporary to theBuddha)

241

Kakusandha (P. the name of apast Buddha)

kalla (see embryonic precursor)kdma (see sensuality)kamabhava (see sense-sphere [of

existence])

kdmanissarana (see refuge fromsense pleasure)

kamaraga (see sensual-grasping)kamaraga anusaya (subtle sense-

grasping: see subtle defilements)kdmasukallikdnuyoga (see sen

sual indulgence)kamatanha (see sensual craving)kdmavacara-bhumi (see sensual

sphere)kdmavitaka (see preoccupation

with sensuality)kdmesu-micchdcdrd (see commit

ting adultery)kamma (action, sometimes loosely

retribution: see karma)

kammassakatdhdna (see discretion to trust in the working ofkarma)

kappa (measure of time, aeon)karma q.v. (action, sometimes

loosely retribution)kasina (seevisualobjectofmeditation)Kassapa (P. name ofa pastBuddha)katahana (see knowing that what

must be done in relation to a

Noble Truth has been done)kdya (body, bodily, tactile: see

sense-organs)kdydnupassandsatipatthdna (see

mindfulness of the body in thebody)

kdya samphassa (tactile contact:see sense-contact)

kayasucarita (see wholesomephysical deeds)

kdya vedand (tactile feeling: seesense-feeling)

kdya vihhdna (tactile consciousness: see sense-consciousness)

kesd (see hair of the head)khandha (see aggregates)khanika samddhi (see prepara

tory concentration)kiccanana (see knowledge ofwhat

must be done in relation to the

Noble Truths)kilesa (see defilement)kilesakama(seemind-side sensuality)Konaganama (P. the name of a

past Buddha)Kondanna q.v. (P. name of the

first disciple of the Buddha)Kuru (P. the name of an Indian

province)kusaladhammapatha (see Path of

Wholesome Practice)

lamakammajavata (see natalwind)

lobha (see greed)lokiya (see mundane, worldly)lokiyamagga (see mundane path

of practice)lokuttaraiadj. see transcendental)lokuttarabhumi (see transcenden

tal realm [of existence])lokuttaramagga (see transcen

dental path)lokuttarasammdvdcd (see Right

242

Speech at the transcendentallevel)

lomd (see bodily hair)

maggahdna (see knowledgeofthepath out of defilements)

maggasamahgi (see collectivearising of Path Factors) 134

Magha (P. name of the third lunar month)

Magha Puja Day (P. festival heldon the full-moon day of the thirdlunar month)

Mahabharata (P. an Indian literary epic)

Mahabharatayuddha (P. a wardescribed in the Mahabharata)

Mahabrahma (P. realm of thegreat brahmas: see formBrahma realms)

Mahakala (P. name of Kondaiiiiain a previous birth)

Maha Maya (P. mother to PrinceSiddhattha)

majjavanijja (see trade in alcohol:see unwholesome trade)

majjhima (adj. middle, central)majjhima patipada (see Middle

Way)mamsavanijja (trading in flesh:

see unwholesome trading)mdna (arrogance: see Ten Fetters)mano (mind: see sense-organs)mano samphassa (mental contact:

see sense-contact)

mano vedand (mental feeling: seesense-feeling)

mano vihhdna (mental conscious

ness: see sense consciousness)manussasampatti (see worldly

wealth)Mara q.v. (P. devil, demon)marana (see dying)marana dukkha (see the suffer

ing of dying)mdtd samdbhariyd (see wife like

a mother)mettd (see loving-kindness)Metteyya (P. name of a forthcom

ing Buddha)miccha ditthi (see False View)moha (see delusion)musdvdda (see lying speech)mutti (extinguishing with com

plete liberation from craving:see characteristics of the NobleTruth of the Cessation of Suffering)

nakhd (see toeVfingernails)ndma-rupa (mind and form: see

links of Dependent Origination)nana (see knowing)hdnakarani (adj. bestows the

means of knowing according toreality: see knowing according toreality)

hdnam (see means of knowingaccording to reality)

hdnaratana (see jewel knowing)nandirdgasahagatd (adj. accom

panied by passion and delight:see characteristics of craving)

nekkhamma sankappa (see intention to remove oneselffrom sen

sual desire)

243

nevasahhdndsahhdyatana (absorption of neither-perception-nor-non-perception: see formlessabsorptions)

Nevasannasannayatanabhumi(realm of neither-perception-nor-non-perception: see formlessBrahma realms)

Nibbana q.v. (see also Nirvana)nibbdnasampatti (see wealth of

Nirvana)nibbanaya (adj. leading to com

plete cessation [attainment ofNirvana]: see benefits of seeingand knowingaccordingto reality)

niccam (see permanence)Niganthas q.v. (P. a spiritual

movement contemporary to theBuddha)

Nimmanarati (P. the fifth levelof heaven)

nirodha (see cessation)nirodhagajnini (see the Path to

Cessation)nirodha samdpati (see deep medi

tation)

opapdtika (spontaneously arisingin adult form: see modes ofbirth)

oramabhdgiya samyojana (lowerfetters: see Ten Fetters)

Ovadapatimokkha (P. a teachinggiven by the Buddha)

Paccekabuddha (P. a type of Buddha unable to teach others)

pahdna-padhdna (abandonment

of evil habits already acquired:see Right Effort)

pdmokkha samma samddhi (seesupporting concentration)

pdndtipdta (see killing)pahcaka-naya (see absorptions,

five-fold analysis) 130pahcamajhdna (see fifth absorp

tion)

pancavaggiya (see Group of Five)pahcupdddnakkhandha (see

clingingto the Five Aggregates)pahcupdddnakkhandha dukkha

(see the suffering of clinging tothe [Five] Aggregates)

pahhd (see wisdom)Paranimmitavasavatti (P. sixth

level of heaven)paratthatanhd (see retinue-cen

tred craving)parupakkama mulaka dukkha

(see the suffering of wounds incombat)

parideva (see lamentation)parideva dukkha (see the suffer

ing of lamentation)Parinirvana q.v. (P. final entry of

the Buddha into Nirvana, seealso anupddisesa nibbdna)

Parittabha (P. realm of theBrahmas with limited lustre:see form Brahma realms)

Parittasubha (P. realm of theBrahmas with limited aura: seeform Brahma realms)

passaddhi (peacefulness of mind:see seven factors ofenlightenment)

pathamajhdna(seefirst absorption)

244

Pathama Magga (a level ofmeditational attainment, synonymous with "Initial Path","dhammanupassanasatipatthana"and "first absorption": seePathama Magga Sphere)

Pathamasambodhigatha (P. a literary biography of the Buddha)

paticcasamuppdda (see Dependent Origination)

pdtigha (annoyance: see subtledefilements)

pdtigha anusaya (subtle defilement of annoyance: see subtledefilements)

patiloma (see reverse direction,meditational analysis in a)

patinissaggo (see extinguishingwith no further effect from crav

ing: see characteristics of theNoble Truth of the Cessation of

Suffering)pativedhahanadhammacakka

(see personal attainment of theFour Noble Truths)

peta (see hungry ghost)pettivisaya (see realm of hungry

ghosts)pharusavdcd (see harsh speech)phassa (contact: see links of De

pendent Origination)photthabba (tactile: see sense con

tact)photthabba sahcetand (tactile vo

lition: see sense volition)photthabba sahha (tactile sense-

registration: see sense-registration)

photthabba tanha (tactile craving:see sense craving)

photthabba vicdra (tactile discursive thought: see sense discursive thought)

photthabba vitakka (tactilethought conception: see sensethought conception)

pisundvdcd (see divisive speech)piti (see joy)piyarupa satarupa (see objects of

sensual delight and pleasure)piyehi vipayoga (see separation

from loved ones and treasured

things)piyehi vipayoga dukkha (see sepa

ration of loyed ones and treasured things)

ponobbhavikd (adj. gives rise torebirth: see harm of craving)

pothujjaniko (makes the mind collect defilements and become en

grained with them: see harm ofsensual indulgence)

pubbenivdsdnusatihdna (see recollection of previous lifetimes:see knowledge required by theBuddha to reach enlightenment)

puggala (person: see amenablelocation)

raga (see grasping)Rahula (P. son of Prince Sid-

dartha)

Rajagaha (P. name of a town, capital of Magadha)

rasa (taste, gastatory: see senseobjects)

245

rasa-sahcetand (gastatory volition: see sense volition)

rasa-sahhd (gastatory sense registration: see sense registration)

rasa-tanhd (gastatory craving: seesense craving)

rasa vicdra (gastatory discursivethought: see sense discursivethought)

rasa vitakka (gastatory thoughtconception: see sense thoughtconception)

rupa (image, visual-, form-: seesense objects)

rupa- (brahma) bhava (see formBrahma sphere)

rupajhdna (see form absorption)rupa khanda (aggregate of

corporeality: see aggregates)rupardga (see grasping for form

absorptions)rupa sahcetand (visual volition:

see sense volition)

rupa sahha (visual sensory registration: see sense registration)

rupa tanha (visual craving: seesense craving)

rupdvacarabhumi (see formsphere)

rupa vicdra (visual discursivethought: see sense discursivethought)

rupa vitakka (visual thought conception: see sense-thought conception)

sacca (truthfulness)saccanana (see knowledge of the

existence of the Four Noble

Truths)sadda (sound, auditory-: see sense

objects)sadda sahcetand (auditory voli

tion: see sense volition)sadda sahha (auditory sense reg

istration: see sense-registration)sadda tanha (auditory craving:

see sense craving)sadda vicdra (auditory discursive

thought: see sense discursivethought)

sadda vitakka (auditory thoughtconception: see sense thoughtconception)

saddhd (faith: see Five Faculties)sahdya samdbhariyd (see a wife

like a friend)sakaddgdmin q.v. (once returner)sakidagami q.v. (once returner)sakkayaditthi (self view: see Ten

Fetters)

samdddnavirati (see abstentionafter requesting Five Precepts)

samddhi (concentration: seemeditation)

samapadana (endowment)samatha (tranquility: see meditation)samatha kammatfidna (tranquility

meditation: see meditation)samatha-vipassand (tranquility-in-

sight meditation: see meditation)sambodhaya (adj. giving rise to to

knowledge of the Noble Truths:see benefits ofseeing and knowing according to reality)

Samma Ajiva (see Right Livelihood)

246

sahcetand (volition: see sense vo

lition)sahha (perception, sensory regis

tration: see sense registration)sahhdkhandha (aggregate of sen

soryregistration: see aggregates)Saratthasamuccaya q.v. (P. the

name of a Commentary)sassataditthi (see false view of

eternalism)sati (see mindfulness)satipatthana (see Foundations of

Mindfulness)sattavanijjd (trading in weapons:

see unwholesome trade)satthavanijjd (trading in slaves:

see unwholesome trade)sa-upadisesa nibbdna q.v. (nir

vana with remaining aggregates)sila (see self-discipline)silabbatapamada (attachment to

rites and rituals: see Ten Fetters)sitibhuto (see coolness)Siddhattha (P. name of the

bodhisatva in final existence)Simsapa q.v. (a species of tree,

Dalbergia sisu)sotdpattiphala (see Sotapana

fruit)soka (see sorrow)soka dukkha (see the suffering of

sorrow)sota (auditory, ear: see senseorgans)sotapana q.v. (stream enterer)sota samphassa (auditory contact:

see sense-contact)sota vedand (auditory-feeling: see

sense feeling)

Samma Ditthi (see Right View)Samma Kammanta (see Right

Action)Samma Samadhi (see Right Con

centration)Samma Sambuddho (P. an epithet

of the Buddha: the PerfectlyEnlightened One)

SammaSankappa(seeRightIntention)Samma Sati (seeRightMindfulness)Samma Vaca (see Right Speech)Samma Vayama (seeRight Effort)sampattavirati (abstentiononthe

spur of the moment)sampayoga (see exposure to hate

ful things)samphappaldpa (seeidle chatter)samphassa (contact: see sense

contact)samsdra (see the cycleofexistence)samsedaja (arising in moisture:

see modes of birth)samucceda-virati (see abstention

by transcending)samucchedapahdna (see tran

scendental extinction of craving)samudaya (cause, origin: see the

Origin of Suffering)samudaya ariyasacca (see Noble

Truth of the Origin ofSuffering)samvara-padhdna (avoidanceofevils

not yet done: see RightEffort)samyojana (see Ten Fetters)Sanghata (P. a level of hell)sahkhdra (see mental formations)sahkhdra-khandha (see the

aggregate of mental formations)

247

sota vihhdna (auditory consciousness: see sense consciousness)

Subhakinha (P. realm ofBrahmaswith a steady aura: see formBrahma realms)

Sudassa (P. realm ofthe Brahmaswho are beautiful: see formBrahma realms)

Sudassi (P. realm ofthe Brahmaswho are clear-sighted: see formBrahma realms)

Suddhodana (P. name of Siddhattha's father)

Sudda (peasant caste: see caste)sukha (see happiness)sukham (happy)Sumeru (P. mountain that forms

the axis of the universe in Buddhist cosmology)

taco (see skin)tanha (see craving)Tappa-mallaputta (P. name of a

disciple of the Buddha)Tathagata (P. The Such Gone

One: epithet of the Buddha)tatiya-jhdna (see third absorption)tatratatrdbhinandini (adj. a qual

ity of a realm that makes beingsborh there become attached toit: see characteristics of craving)

Tavatimsa (P. second level ofheaven)

ti-ktkkhana(seeThreeCharacteristics)tiracchanavijja (see Low Arts)Tusita (P. see fourth level of

heaven)

ucchedaditthi (see false view ofeternalism)

Udaka (P. name of a brahminmeditation teacher)

uddhacca (absent-mindedness:see Ten Fetters)

uddhamabhdgiya samyojana(higher fetters: see Ten Fetters)

upacdra samddhi (see neighbourhood concentration)

updddna (see clinging)updddnakhandha (see clinging to

the aggregates)uparigahanasati (see discretional

mindfulness)upasamaya (adj. can still the

mind to the point where defilements are extinguished: see benefits of seeing and knowing according to reality)

updydssa (see bemoaning)updydssa dukkha (see the suffer

ing of bemoaning)upekkhd (see equanimity)Uttarakurudipa (P. the Northern

Continent ofBuddhistCosmology)utu (temperature: see amenable

location)

vaddasamsdra(seecycleofexistence)vadhaka samdbhariyd (see a wife

like an enemy)vajra (a thunderbolt)vatthukama (see object-side sen

suality)vedand (see feeling)vedandkhanda (the aggregate of

248

feeling: see aggregates)vedandnupassand-satipatthdna

(see mindfulness of feeling in thefeeling)

Vehapphala (P. realm of Brahmaswith abundant reward: see form

Brahma realms)vibhavatanhd (see craving for the

formless absorptions)vicdra (continued application of

mind: see absorption factors)vicikicchd (doubt: see Ten Fetters)vihimsdvitaka (see preoccupaton

with aggression)vijja (see knowledge)vimamsd (review: see Four Bases

of Success)vimutti (see liberation)vimuttihanadassana (see seeing

and knowledge of liberation)vihhdna (see consciousness)vihhdnakhandha (aggregate of

consciousness: see aggregates)Viiinanaiicayatana (P. realm of

infinite consciousness: see form

less Brahma realms)vipdka (see retribution)vipassana (see insight)

vipassandkammathdna (meditational insight: see meditation)

Vipassi (P. name of a past Buddha)vippayoga (see separation from

loved ones and treasured things)viriya (energy, effort: see Four

Foundations of Success)

Visakha (P. name of the sixth lunar month)

Visakha (P. name of the chief female benefactor of the Buddha)

visavanijja (trading in poison: seeunwholesome trade)

vitakka (application of mind: seepreoccupation, Four Foundationsof Success, absorption factors)

yakkhini (see ogress)Yama (P. the third level of

heaven)

yam piccham na labhati (see disappointment)

yampvcchamna labhati dukkha (seethe suffering of disappointment)

Yasodhara (P. name ofthe wife ofPrince Siddhattha)

yogdvacara (the wise who trainthemselves)

249

Appendix E:About the Author:

PhrMavanaviriyMun(Phadet Dattajeevo)

Monastic Titles

Name and DhammaName

Born

Ordination

Qualifications

Positions

Member of the Royal Order (Ordinary Level)with the title Thrabhavanaviriyakhun'

PhraPhadetDattajeevo

21 December 1940, Kanchanaburi, Thailand

19 December 1971, Wat Paknam Bhasicharoen,Bangkok, Thailand.

B.Sc. Agriculture and Animal Husbandry fromKasetsart University, Bangkok, Thailand.M.Sc. Dairy Technology, Hawkesbury College,AustraliaDhamma Studies Grade I, Wat PaknamBhasicharoen, Bangkok, Thailand.

Acting Abbot: Wat Phra DhammakayaVice-President: Dhammakaya FoundationVice-President: Thai International DhammaMissionary Outreach Sector 8President: Dhammakaya International Societyof California,

251

Publications Authorship and compilation ofmore than sixtybook titles including: Ovadapatimokkha (Thai),The Ten Virtues ofaMonarch (Thai), The Virtuous Person the World Awaits (Thai), A Buddhist Way to Overcome Obstacles (Thai/English), The Origin of Thai Etiquette (Thai), Ordination to Pursue Perfection (Thai), Somethingto Know (Thai), Jivaka Komarabhacca: Celestial Physician (Thai), Following in the RoyalFootsteps (Thai), Good Employee, EndearingMillionnaire (Thai), Strategies towards success(Thai), Jataka Tales (Thai), Strategies for Decision-making (Thai), Buddhist Principles ofAdministration (Thai), Thoughtful Vision, WarriorProgress (Thai), Virtues for an Army General(Thai), The Genesis of theWorld andHumankind (Thai), Readiness to Go to the Temple(Thai), The Marks of aGreat Man (Thai), Complete Generosity (Thai), Merit on One's Birthday (Thai), Respecting One's Teacher (Thai),The Secretary's Handbook (Thai), Dhammacakkapavattana Sutta (Thai), Jataka Stories onWomen (Itthi)(Thai), To Pursuers ofPerfection1-3(Thai), The True Monk (Thai), SingalovadaSutta (Thai), ARecipe for Success in Developing Society and Economy (Thai), Blueprint foraGlobal Being (Thai/English)...

252

Appendix F:How to Meditate

Meditation isa state ofease, inner peace and happiness thatwe can bring into being, ourselves. It is a practice recommended by Buddhism for happiness, non-recklessness,mindfulness and wisdom in everyday life. It is no mystery,butsomethingwhichcanbe easilypractisedbyall followingthe technique taught by Phramonkolthepmuni (SodhCandasaro), Luang Phaw Wat Paknam as follows:Step-by-Step Instructions for the Meditation Technique(1) Payingrespect to the Triple Gem: To start one should softenone's mind by paying respect to the Triple Gem, before takingFive orEight Precepts to consolidate one's virtue;(2) Recollect your goodness: Kneel or sit with your feet to oneside and think of all the good deeds you have done throughoutthe day, from yourpast, and all the gooddeedsyouintendto dointhefuture. Recollectsuchgooddeeds insuchaway, untilyoufill as ifyourwholebody seems tobefilled with tinyparticles ofgoodness;(3) Sit for meditation, relaxing body and mind: Sit in the half-lotus position, upright with your back and spine straight —cross-legged with your right leg over the left one. Your handsshouldrestpalms-uponyourlap,and the tip ofyour rightindex

253

finger should touch your left thumb. Try to find a position ofpoise for yourself. Don't take upaposition where you have toforce orstressyourselfunnaturally—butatthesametime,don'tslouch! Softlycloseyoureyes as ifyouwere falling asleep. Don'tsqueeze your eyes shut and make sure you have no tensionacross youreyebrows. Relaxeverypartofyourbody,beginningwith themuscles ofyour face, then relax your face, neck shoulders, arms, chest, trunkand legs. Makesure there arenosigns oftensiononyourforehead oracross yourshoulders. Focus onthetaskinhand, creatingafeeling ofeaseinyourmind. Feelthattheyou are entering upon a supreme state of calm and ease withboth body and mind.(4) Imagine a crystal ball as the object of your meditation:Imagine aclear, bright, flawless crystal ball as ifitisfloating atthe centre of your body (see seventh base of the mind in theillustration). The crystal ball should be pure and soothing, liketwinklingstarlighttothe eye. Atthe sametime, softlyrepeat thesoundofthemantra 'Samma-Araham' toyourself as'recollection of the Buddha' over and over again. Alternatively you canstartby imagining thecrystal ballat the first baseof the mind,and graduallymoveitdowntotheseventhbaseviatheothersixbases (see diagram) while repeating the mantra toyourself.Once the crystal ball becomes visible atthe centre ofthe body,continuetomaintainafeeling ofease,asifthementalobjectseenispartofthatfeeling. Ifthe crystal ball should disappear, don'tfeel disappointed—just keep the same feeling ofease inyourmindasbefore,andimagineanewcrystalballinplaceoftheold.Ifthemental objectshould appear anywhere else other thanthecentre ofthebody, gradually leadtheobject to thecentre ofthebody,withoutusingeventheslightestofforce. Whenthementalobjecthascome toastandstill atthe centreofthebody, place the

254

THE SEVEN BASES

OF THE MIND

255

two fingers'i breadths

• above thenavel

attentionatthecentreofthatobject,byimaginingthatthere isanadditional tinystarvisible there. Focusyourmind continuouslyonthetinystaratthecentteoftheobjectofmeditetion.ThemindwiUadjustiteelfimtHitcomestoaperfe^^the mind will fall through the centre and there will be a newbrighter sphere which arises inplace ofthe original one. Thisnewsphereisknownasthe'Paf/iama-ma^asphere'or'sphereof Dhamma'. This sphere is the gateway or trailhead to thepathway to Nirvana.

Imagining theobject ofmeditation issomethingyoucandothewhole of the time, wherever you may be, whether sitting,standing, walking, lying-down orperforming other activities.

It isadvised toimagine insuch a way continuously ateverymomentofthe day—but imagining withoutforce. No matterhowwellyoumanage, youshouldbecontentedwithyour levelofprogress, inorder topreventexcessivecravingfor immediateresults becoming ahindrance toyour progress. Ifyou meditateuntil having attained a steadfast, diamond-bright 'sphere ofDhamma' atthecentreofyourbody,youshould trytomaintainitby recollecting it ascontinuously asyoucan.

Insuch a way, the benefits of your meditation will not onlykeepyour life on the pathwayofhappiness, success and non-recklessness,butalso ensureyour continuingprogress inmeditation.

ADDITIONAL ADVICE

1.Avoidforce: Neverforce anythinginyourmeditation. Don'tsqueeze your eyes closed thinking you will see the object ofmeditationmorequickly. Don'ttenseyourarms,yourabdomenoryourbody—because anyform oftensionwillonlycause themindtobedisplacedfrom thecentreofthebodytotheplaceyouare tensing.

256

2.Don't craveafterseeing something: You should alwaysmaintain complete neutrality of mind. Don't let your mind bedistracted from the object of meditation and the mantra. Don'tworryyourselfaboutwhentheobjectofmeditationwillappear.The imagewill appear itselfwhenit comes to the right time, justas the sun rises and sets in its own time.3. Don't worry about your breath: Meditating inthis technique starts with the visualization of a bright object [alokakasina]. Once having meditated until attaining the sphere ofDhamma, one continues with meditation by passing throughthe refined human body (astral body), the angelic body, theform-Brahma body and the formless-Brahma body until attaining the Dhammabody (or Dhammakaya). Only then is oneequippedto turnone'smeditationtowards insight[vipassana].Thusthereisnoneedtopractisemindfulnessofthebreathatanystage.4. Maintain your mind at the centre ofthe body all thetime: Even after having finished your formal sitting, maintainyour mind at the centre of the body the whole of the time. Nomatter whether you are standing, walking, sitting or lying-down,don'tallowyourmind to slip awayfrom thecentreofthebody. Continue repeating the mantra 'Samma-Araham' toyourself while visualizing the crystal ball at the centre of thebody.5. Bring all objects arising in the mindto thecentre ofthe body:Nomatterwhatappears in themind,bringit(gently)to thecentreofthebody.Iftheobjectdisappears, thereisnoneedtochasearoundlookingforitjustcontinuetorestyourattentionat the centre of thebodywhile repeating the mantra to yourself.Eventually, when the mind becomes yet more peaceful, anewobject ofmeditation will appear.

257

Thebasic meditation described here will lead to adeepening ofhappiness in life. If one doesn't abandon the practice but cultivates meditation regularly, to the point that the sphere ofDhamma is attained, one should try to maintain that sphere atthe centre of one's body for the remainder of one's life, whileleading one's life in ascrupulous way. It will offer one arefugein life and will bring happiness both in this lifetime and thehereafter.

SUMMARY OF THE BENEFITS OF MEDITATION1. Personal Benefits for the meditator• The Mind: the mind will feel at ease —calm and peaceful. Memory will also improve;• Personality: self-confidence will be improved. The truenature of calm will become apparent. Anger will diminish,leaving only the feeling of kindness towards others;• Daily life: will be increased in quality in the new-foundabsence of stress. The results ofwork or study will be muchmore successful. The meditator can enjoyhealth ofbothbodyand mind;

• Ethics and decision-making: aright understandingof that which is good and that which is bad, will be clearlyseen for anygiven situation. Important decisions will causeless worry because the meditator understands theoutcomeof his actions. The meditator can refrain from harmful actions and decisions, instead being content and confidentabout choices made.

2.Benefits for the Meditator's Family• Peace and success: family life will bemore harmonious, through the increased mutual respect and considerationbetween family members. Parents willbebetterabletolead the family successfully;

258

• Cooperation: Family members willbe moreenthusiastic to honour their duties and co-operate towards solvingshared problems.3. National Benefits• Peaceful Society: mostgravesocial problemsoriginatefrom unwholesomeness of mind. If everybody learns tomeditate and live peacefully, 'endemic' problems like crimeand drug abuse willbe diminished;• Respect: Respect for others will be improved simplythrough keeping to a routine ofmeditation and followingmoral precepts. Honesty will diminish suspicion inthecommunity;• A caring society:asaresult ofmeditation, thepeacefulness of life canbe more widely enjoyed and therewillbe amore widespread willingness to participate insocial work4. Spiritual Benefits• Understanding eternity: all people, with or withouttheir own faith candeepen the understanding of their ownspirituality through meditation. Meditators of all faiths,through the practice of meditation, can explore their ownfaith indepth, particularly with reference to the understanding ofeternity in their chosen faith;• Inspiration: inspiration inyour own spiritual traditionis strengthened as the meditator comes to realize the profound happiness that can befound through meditation;• Prolonging the lifetime ofspiritual traditions: themeditator's own spiritual tradition will be maintained asnewcomers have a better understanding of moral conductand self-discipline.

259

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sabbadanam dhammadanam jinatithe giftof dhamma excels allgifts

Dh.354

The publication of this book for retail and distribution in the name of the DhammakayaFoundation has been made possible only bystarting capital received from benefactors.The publisher thus wishes to take this opportunity to rejoice in the merit ofall the contributorslisted below, with thewish thatthemerit accruing when this publication is read,mightlead all who have had some part in the production of this book swiftly towards the attainment of Nirvana:

Honourary Contributors

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Supporting contributors

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BUDDHISM

ISBN 974-90587-3-9

9 '7S9749"05i3732

Accordingto author, Phrabhavanaviriyakhun (LuangPhaw Dattajeevo), the Buddha's First Teaching:

" ....the Dhammacakkapavattana Sutta is so importantbecause it acts like a master-plan for all thesubsequent teachings on Buddhism given during theBuddha's lifetime. Even if the Lord Buddha were to

teach the Dhammacakkapavattana Sutta and never toteach another word of Dhamma for the rest of his life,His duty in proclaiming the Dhamma to the worldwould have been fulfilled."

This book is an annotated and fully-indexed editionof the 800 year-old Saratthasamuccaya commentaryon the Dhammacakkapavattana Sutta - respecting theauthenticity of the original while adopting amodernized perspective to help the present-dayreader understand scriptural principles and ways toapply them to the practice of meditation.

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